Michael Wynn's Occult Reference Library
THE PATH

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ignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i a

on "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the i

golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take p

f darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. t

and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pa

0 0 INITIATION CEREMONY

egemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher as

. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to thei

lf) 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 and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child

ithdraws 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 my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take p

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 my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of

1 10 INITIATION CEREMONY

ower, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garde

s cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the pillars facing neophyte. he guards the path with his sword and says: hiereus: thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte (done) kerux: instructs neophyte to advance to a position between the pillars. hiereus: returns to his place. heg: comes forward, stands east of pillars, facing neophyte, and bars the way into the temple with sceptre, saying: heg: thou ca

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

'tora sirlag' i.e, god have mercy; g. j. mijllors sanil. riiss. gesch, 359. the morduins say when it thunders' pashangiii porguini pas' have mercy, god porguini; georgi description 1, 64' den sig hat got in siner hant, ms. 2,16* gott. anz. 1833, pp. 471-2. diez however raises doubts, roman, gram. 1,41. 28 god. and ragin, all lead both individually, and with all the more weight collectively, into the path to be trod. i shall take up all the threads again, but i wish first to determine the nature and bearings of tlie cultus. chapter iii. worship. the simplest actions by which man expressed his reverence^ for the gods (see suppl, and kept up a permanent connexion with them, were prayer and sacrifice. sacrifice is a prayer offered up with gifts. and wherever there was occasion for prayer, the

to her keeping was intrusted the divine mother's chest (eski, out of which gifts were showered upon them. it may be, that fuua or folia was at the same time thought of as the full-moon (goth. fulli]?s, lith. pilnatis, masc, as another heavenly body, orion, was referred to frigg or freyja: in the merseburg ms. she is immediately followed by sannct with a sister bindgund, whose name again suggests the path of a constellation. the eddie sol ranks with the asynjor, but sindgund (on. sinn- 1 he bored a hole and crept through as a fly, then as a flea he stung the sleeping goddess till she shook off the ornament: an incident still retained in nursery-tales. conf. the stinging fly at the forging, sn. 131. 2 if we read fria for frua, then folia would stand nearer to her as in the norse, whether as

3 8 INITIATION CEREMONY

iero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes th

ero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life givin

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

the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth

orth east and places him before and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cross, and follow your guide through the path of the sun. unto the intellectual whirlings of intellectual fire all things are subservient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing up

4 7 INITIATION CEREMONY

illars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. h

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

he four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to ta

part ii advancement path 28 hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with solid pyramid of elements and admits him. heg: and ever forth from their central source the rivers of eden flow. heg: leads practicus to south east before pillars. hiero: frater (xyz) the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of h

ent the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

itical strength, particularly in australia and parts of the usa. on-line covens are also springing up and they are an excellent way for solitary practitioners to gain support and information. reliable, bona fide covens will offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting

coldest hour to be reborn as lugh, radiant son; at that hour i bring the promise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields

ily relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past hurts involving family or childhood, for quiet sleep and for the mending of quarrels. pink candles are best burned on friday. magenta magenta represents the path of service to others, especially for older women and men in the role of wise counsellor. it can help all in the caring professions and will help anyone transform experiences, both positive and negative, into wisdom that can be offered to guide others. magenta candles are best used on friday. brown brown is a colour of saturn, the roman form of cronus, god of time. deposed by his son jupit

ABRAMELIN1

hou shalt close it, and thou shalt in no wise enter therein during the first day, and thou shalt be able to send away the child. and he who shall perform the operation shall prepare himself during the rest of the day for the morrow following, to enjoy the admirable presence of the holy guardian angel, in order to obtain the end so earnestly desired, and which shall not fail thee if thou followest the path which he shall show unto thee. and these two signs are the key of the whole operation. unto the glory of the most holy name of god and of his holy angels! the sacred magic 32 end of the first book. of abramelin the mage 33 footnotes to book one 1 des exemples et des circonstances. 2 d acheminement. 3 i consider this a truer orthography of the word than the usual rendering of cabala. 4 r e

ADDTLS

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

ight line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, m

ADEPTUS MINOR INITIATION

gnatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook the

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

to escape from the self-imposed constraint. but every evil brings its own remedy. another quality of saturn is melancholy; saturn represents the sorrow of the universe; it is the trance of sorrow that has determined one to undertake the task of emancipation. this is the energising force of law; it is the rigidity of the fact that everything is sorrow which moves one to the task, and keeps one on the path. 9. the next planet is jupiter. this planet is in many ways the opposite of saturn; it represents expansion as saturn represents contraction; it is the universal love, the selfless love whose object can be no less than the universe itself. this comes to reinforce the powers of saturn when they agonise; success is not for self but for all; one might acquiesce in one's own failure, but one

which helps us in our difficulties; he is the mechanical system, the symbolism which helps the human mind of the yogi to take cognisance of what is coming. it must here be remarked that because of his complete indifference to anything whatever (and that thought is- when you get far enough- only a primary point of wisdom) he is entirely unreliable. one of the most unfathomably dreadful dangers of the path is that you must trust mercury, and yet that if you trust him you are certain to be deceived. i can only explain this, if at all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents th

transfinite and irrational conceptions in that subject can possibly shadow forth the truth in some such paradox as the identity of contradictories. we found further that those states of mind which result from the practice of yoga are properly called trances, because they actually transcend the conditions of normal thought. 3. at this point we begin to see an almost insensible drawing together of the path of yoga which is straight (and in a sense arid) with that of magick, which may be compared with the bacchic dance or the orgies of pan. it suggests that yoga is ultimately a sublimation of philosophy, even as magick is a sublimation of science. the way is open for a reconciliation between these lower elements of thought by virtue of their tendency to flower into these higher states beyond

heir tendency to flower into these higher states beyond thought, in which the two have become one. and that, of course, is magick; and that, of course, is yoga. 4. we may now consider whether, in view of the final identification of these two elements in their highest, there may not be something more practical than sympathy in their lower elements- i mean mutual assistance. i am glad to think that the path of the wise has become much smoother and shorter than it was when i first trod it; for this very reason that the old antinomies of magick and yoga have been completely resolved. you all know what yoga is. yoga means union. and you all know how to do it by shutting off the din of the intellectual boiler factory, and allowing the silence of starlight to reach the ear. it is the emancipation

phyte; and attack the task of a zelator. there are further grades in this system, but the general principles are always the same- the principles of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a co

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

urther east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this place the cohorts of quotation; for indeed t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the formulae. the mad arab saw it all, in a vision, and wrote it down. he was, perhaps, one of the most advanced adepts of his time, and her certainly has

ALEISTER CROWLEY BOOK OF LIES

course io is the rapture-cry of the greeks. the whole chapter is, again, a comment on liber legis, 1, 28-30. notes (9) 1001= 11 sigma. the petals of the sahasraracakkra (10) joy= 101, the egg of spirit in equilibrium between the pillars of the temple [35] 13 book of lies get any book for free on: www.abika.com 34 kappa-epsilon-phi-alpha-lambda iota-gamma pilgrim-talk o thou that settest out upon the path, false is the phantom that thou seekest. when thou hast it thou shalt know all bitterness, thy teeth fixed in the sodom-apple. thus hast thou been lured along that path, whose terror else had driven thee far away. o thou that stridest upon the middle of the path, no phantoms mock thee. for the stride's sake thou stridest. thus art thou lured along that path, whose fascination else had dri

ou hast it thou shalt know all bitterness, thy teeth fixed in the sodom-apple. thus hast thou been lured along that path, whose terror else had driven thee far away. o thou that stridest upon the middle of the path, no phantoms mock thee. for the stride's sake thou stridest. thus art thou lured along that path, whose fascination else had driven thee far away. o thou that drawest toward the end of the path, effort is no more. faster and faster dos thou fall; thy weariness is changed into ineffable rest. for there is not thou upon that path: thou hast become the way [36] commentary( iota gamma) this chapter is perfectly clear to anyone who has studied the career of an adept. book of lies get any book for free on: www.abika.com 35 the sodom-apple is an uneatable fruit found in the desert [37]

acrocosmic plane. the masters of the temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle

n is impossible never cease to attract. the lesson of the chapter is thus always to rise hungry from a meal, always to violate on's own nature. keep on acquiring a taste for what is naturally repugnant; this is an unfailing source of pleasure, and it has a real further advantage, in destroying the sankharas, which, however "good" in themselves, relatively to other sankharas, are yet barriers upon the path; they are modifications of the ego, and therefore those things which bar it from the absolute [103] 47 kappa-epsilon-phi-alpha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "

avoid this. the number 90 is the last paragraph is not merely fact, but symbolism; 90 being the number of tzaddi, the star, looked at in its exoteric sense, as a naked woman, playing by a stream, surrounded by birds and butterflies. the pole-axe is recommended instead of the usual razor, as a more vigorous weapon. one cannot be too severe in checking any faltering in the work, any digression from the path. book of lies get any book for free on: www.abika.com 117 [121] 56 kappa-epsilon-phi-alpha-lambda-eta nu-digamma trouble with twins holy, holy, holy, unto five hundred and fifty five times holy be our lady of the stars! holy, holy, holy, unto one hundred and fifty six times holy be our lady that rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be

ALEISTER CROWLEY LIBER 777

ion and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 c of d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keeping to the path. notes 46 figure. nature. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b o

ALEISTER CROWLEY LIBER CHANOKH

ardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

earth or under the earth, on dry land or in the water, of whirling air or of rushing fire, or any spell or scourge of god which is not obedient to the necessity of the magician! that which he has, he has not; but that which he is, he is; and that which he will be, he will be. and neither god nor man, nor all the malice of choronzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have been given by all the magi without exception. and where this command has been obeyed, this promise has been most certainly fulfilled. iii in all actions the same formulae are applicable. to invoke a god, i.e. to raise yourself to that godhead, the process is threefold, purification, consecration and initiation. therefore every magical weapon, and even t

ircle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use

ionized the empirical guesswork of "natural philosophers. the magicians of to-morrow will be armed with mathematical theory, organized observation, and experimentallyverified practice. but their art will remain inscrutable as ever in essence; talent will never supplant genius. education is impotent to produce a poet greater than robert burns; the perfection of laboratory apparatus prepares indeed the path of a pasteur, but cannot make masters of mediocrities> but the same objections apply equally well to the telephone. no man knows what electricity is, or the nature of the forces which determine its action. we know only that by doing certain things we get certain results, and that the least error 175 on our part will bring our work to naught. the same is exactly true of divination. the dif

eir blood to the cup, who have trampled love in the race for self-aggrandisment. as far as the grade of exempt adept, they are on the same path as the white brotherhood; for until that grade is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what the

s these books as the foundation of a library. section 2- other books, principally fiction, of a generally suggestive and helpful kind: zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the golden ass, by apuleius. valuable for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte fouque. valuable as an account of elementals. black magic, by

ALEISTER CROWLEY MAGICK WITHOUT TEARS

eyond the groundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take

ies, functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose t

am, since at one time i was obliged to be starkly stern about impertinent curiosity, to note that your wish to be informed about the secret chiefs of the a'.a. is justified; it is most certainly of the first importance that you and i should be quite clear in our minds about those under whose jurisdiction and tutelage we both work. the question is beset with thickets of tough thorn; what is worse, the path is so slippery that nothing is easier than to tumble head first into the spikiest bush of them all. you justly remind me that one of my earliest slogans was "mystery is the enemy of truth" how then is it what i acquiesce in the policy of concealment in a matter so cardinal? perhaps the best plan is for me to set down the facts of the case, so far as is possible, from them it may appear th

of energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is not fond of magic without tears get any book for free on: www.abika.com 110 terms like this, which verge on the picturesque- it is usually called "the ophidian vibrations, thus laying special stress upon its serpentine strength, subtlety, its control of life and death, and its powe

ur own path; which is what most people do. it is almost laughable to think that the great work consists merely in "letting her rip" but karma bumps you from one side of the toboggan slide to the other, until you "come into the straight (there's a chapter or two in the book of lies about this, but i haven't got a copy. i must find one, and put them in here. yes: p. 22) o thou that settest out upon the path, false is the phantom that thou seekest. when thou hast it thou shalt know all bitterness, thy teeth fixed in the sodom-apple. thus hast thou been lured along that path, whose terror else had driven thee far away. o thou that stridest upon the middle of the path, no phantoms mock thee. for the stride's sake thou stridest. thus art thou lured along that path, whose fascination else had dri

ALEISTER CROWLEY MEDITATION

civilized man has raised himself above the savage. so far it has been spoken, as it were, in the negative. aaron's rod has become a serpent, and swallowed the serpents of the other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed

n. but let it be understood that when the will has thus really raised itself to the height of destiny, the man is no more likely to do wrong than he is to float off into the air. one may be asked whether there is not a conflict between this development of the will and ethics. the answer is yes. in the grand grimoire we are told "to buy an egg without haggling; and attainment, and the next step in the path of attainment, is that pearl 73 of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. with many people custom and habit- of which ethics is but the social expression- are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. hence we have p

t he will come through. and, once he "is" through, things will again assume their proper aspect; 80 he will see that mere illusion were the things that seemed so real, and he will be fortified against the new trials that await him. but the unfortunate indeed is he who cannot thus endure. it is useless for him to say "i don't like the atlantic; i will go back to the fireside" once take one step on the path, and there is no return. you will remember in browning's "childe roland to the dark tower came: for mark! no sooner was i fairly found pledged to the plain, after a pace or two, than, pausing to throw backwards a last view o'er the safe road 'twas gone: grey plain all round, nothing but plain to the horizon's bound. i might go on; naught else remained to do. and this is universally true

ys "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch an

tions. it cannot be touched, it cannot be extinguished, in no way can it change; for it is utterly apart from all those things which have complexity, which have dimension, which change and may be changed. when the eyes of the magus are fixed upon this lamp naught else exists. the instruments lie idle on the altar; that light alone burns eternally. the divine will that was the wand is no more; for the path has become one with the goal. the divine understanding that was the cup is no more; for the subject and object of intelligence are one. the divine reason that was the sword is no more; for the complex has been resolved into the simple. and the divine substance that was the pantacle is no more; for the many has become the one. eternal, unconfined, unextended, without cause and without effe

ALEISTER CROWLEY SEPHER SEPHIROTH

in num. 13:33) mylypn softness kr cups mylps 221 long kr) 222 unto the place (ex. 23:20) mwqmh l) whiteness hrwwh goodly mountain (deut. 3:25) bw+ rh i will chase hyw)r to kneel; bless; knee, lap krb young male camel rkb to make heavy; to make many, multiply; long; extent; long ago, already rbk to ride, drive; horseman, driver; vehicle bkr to be mixed, mingled kbr 224 male (ch) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s

s gsecret nature h (see s.d. 1:38-39 *nb a stranger; balaam *m(lb delights (fire& water *mydmxm to kneel; bless; knee, lap *krb to be mixed, mingled *kbr 703 a border, rim; a band, fillet trgsm secret foundations twdwsy yzr a stone, rock *nb) garden *ng running waters (ct. 4:15 *mylzwn 704 a basin, bowl, vessel (ex. 24:6 *ng) to judge, rule *nd before; the east; ancient things *mdq walk, journey; the path *krd 705 the stones of dampness (job 28:3) twmlwpm mynb) lo; whether, if; they (fem *nh the staff of god (ex. 17:9 *myhl)h h+m 706 an atonement, propitiation (lit. ga covering h; the cover of the ark trwpk lilies (ct. 5:13; roses (colloquial; see von rosenroth, i.r.q. 878) myn#w# eternity; world; an adult *mlw( 707 rim *ndb) strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) speci

e: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken as 3, for gimel connects arikh anpin with zauir anpin) t r p n l+ g d) one is the spirit of the elohim of lives myyx myhl) xwr tx) the world of shells, the qliphoth twpylqh mlw( 778 goodly strength; proof *nysx the benignity of time *mlw( dsx 780 i dwell, have dwelt( gnot h read: see i.r.q. 1122& prov. 8:12) ytnk# shore, bank tp# ayin: an eye *ny( decrees, pr

ALEISTER CROWLEY TAO TEH KING

m its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatention of one's previous experience

arallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should r

led the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

cy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrat

, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationsh

ALEISTER CROWLEY THE I CHING

chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy own plan! by true attraction mete thy starry span! anger in wedlock or a car en panne! bloodshed and woe sincerity bids go. sincerity: here's help from all the clan. who wins too much may lose! repose, o man! 10 the li hexagram lingam of water- li: is the treading of the path that's right! step on the tiger's tail; he will not bite. follow the path of thine accustomed right; level and easy walks the anchorite. learn vanity, the brave's bluff, to flee! tread on the tiger's tail; he will not bite. firm, resolute- yet perilous thy plight; examine well, the augury of the flight. 11 the thai hexagram yoni of lingam- thai: the due order of things; we see, in sum, go

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mber of people of shallow wit who do not believe in magick. this is doubtless partly due to the bad presentation of the subject by previous masters. i have identified magick with the art of life. the transcendental superstructure will not overburden those who have laid this right foundation. there is an elaborate cryptographic meaning in this verse; the words 'folly 'nought 'it, and 'me' indicate the path of research. al ii,55 "thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto" the old comment 55. done. see liber trigrammaton, comment. the new comment the attribution in liber trigrammation is good theoretically; but no qabalah of merit has arisen therefrom. i am inclined to look further into the question of sanskrit roots, and in

t in this matter the sum of wisdom is silence. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for awhile by the play of the water, and by this analogue thou mayst understand the nature of this mystery of the path of perfection" al ii,57 "he that is righteous shall be righteous still; he that is filthy shall be filthy still" the old comment 57. a quotation from the apocalypse. this god is not a redeemer: he is himself. you cannot worship him, or seek him- he is he. and if thou be he, well. the new comment this, and the first part of the next verse demonstrate the inviolability of hadit our quintess

ss, i did not 'exceed, is constantly crippling me in one way or another- and i recognize with savage remorse that the weakness which i could have corrected so easily in my twenties is in my forties an incurably chronic complaint. al ii,72 "strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all" the old comment 72. there is no end to the path- death crowns all. the new comment this striving is to be strenuous. we are not to set our lives at a pin's fee "unhand me, gentlemen! i'll make a ghost of him that lets me" death is the end that crowns the work. evolution works by variation. when an animal develops one part of itself beyond the others, it infringes the norm of its type. at first this effort is made at the expense of othe

, when he would gain the freedom of the initiate. in this verse therefore doth the god "enthroned in ra's seat" declare that his word lightens (or removes) the oppression of these 'girders of the soul' the study of this chapter is accordingly a sound preparatory course for whosoever will become initiate. see also the six verses following this; the word increases in value as the reader advances on the path, just as a rembrandt is a "pretty picture" to the peasant, a 'fine work of art" to the educated man, but to the lover of beauty a sublime masterpiece, the greater as he grows himself in greatness. al iii,62 "to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss" the new comment this seems to indicate the means to be used in freeing the soul from its 'girders

that his heart is the centre of light. it is not dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radiating light on the six spheres which surround it; these represent the various powers of his mind. this book now appears to him as gold; it is the perfect metal, the symbol of the sun itself. he sees god everywhere therein. to this sphere hath the aspirant come by the path called temperance, shot as an arrow from a rainbow. he hath beheld the light, but only in division. nor had he won to this sphere except by temperance, under which name we mask the art of pouring freely forth the whole of our life, to the last spilth of our blood, yet losing never the least drop thereof. al iii,66 "through the third, stones of precious water" the new comment now once agai

ALEISTER CROWLEY THE OTO GNOSTIC MASS

leasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, i

ALEISTER CROWLEY THE QABALAH

shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawy

arding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquisesce in merely

matici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418. tyj, cheth. arbadahabra, the great magic word, the

42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus c

ALEISTER CROWLEY THE SWORD OF SONG

r lightning s flower* see his remarks upon the rational piano, the the conclusions to which the evidence of its senses would lead it. pentecost 41 objectivity of universe not discussed. preferability of concentrationstate to the normal. destroying passion, feeling, thought, 630 the very practice you have sought unconscious, when you work the best, i carry on one step firm-pressed further than you the path, and you for all my trouble, comment: true! 635 auto-hypnosis. very quaint! 53 no one supposes me a saint 54 some saints to wrath would be inclined with such a provocation pecked! but i remember and reflect 640 that anger makes a person blind, and my own chittam i d neglect. besides, it s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense; 645 i have t

ese are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and really identical with it.2 1 causality is itself a secondary, and in its limitation as applied to volition, an inconceivable idea. h. spencer, op. cit. this consideration alone should add

ging some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the true one that this tendency is soon corrected, as it were automatically (the mathematical analogue of this process is to procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory nature of this idea of an infin

to retire from those pleasures of sense which are the fruitful cause of woe. the will, we all know, is ever readier than the mind, and so, though we aspire to renounce the pleasures of sense, to love and pity all that lives, yet perhaps we often fail in the accomplishment of our aspiration. but if the desire to become pitiful and pure be but honest and earnest, we have gained the second step upon the path sammasankappo, right aspiration. he whose motives are pure has no need to conceal the truth he who truly loves and who has a malice towards none, will ever speak only fair and soft words. by a man s speech do we learn his nature, and that one whose right aspirations are bearing fruit attains to the third step, right speech, sammav ca. speaking only the truth in all things, never speaking

constant recollection and keeping in mind of holy things, is the seventh stage, sammasati. and by the power of this transcendent faculty, rising through the eight high trances to the very threshold of nirvana, he at last, in the trance called nirodha samapatti, attains, even in this life, to the deathless shore of nirvana, by the power of sammasamadhi, right concentration. such a one has finished the path he has destroyed the cause of all his chain of lives, and has become arahan, a saint, a buddha himself. but none knows better than the venerable bhikkhu himself, as indeed he makes clear with regard to the steps samm vayamo and above, that these interpretations are but reflections of those upon a higher plane the scientific plane. they are (i have little doubt) for those who have attained

ALEISTER CROWLEY EQ I 1

ew; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls; but the yetziratic malkuth is 127 still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill his man, and the farther we get f

its of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you

nd. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital catastrophe may have been the exciting cause of my conscious devotion to the attainment of adeptship- but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of 132 fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me "why do you adep" as to ask god "why do you pardon "c'est son m tier" i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect that ten centuries hence the "nominal crowleians" will be as pestilent and numerous a body as the "nominal christians" are to-day; for (at present) i have been able to devise

"k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it

for the evening is at hand; to-day is the dawn, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy

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13, uniting the ideas of binah and kether. a number of the aspiration. 70. the sanhedrin and the precepts of the law. the divine 7 in its most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13

it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with these numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquiesce in merely

7 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "laughing lion" on whom babalon rideth. see liber 418. note 419+ 156= 23 x 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connec

ALEISTER CROWLEY EQ I 5

the affliction and feebleness of the soul. yet with this assurance be not thou content; for though thou hast the wings of the eagle, they are vain, except they be joined to the shoulders of the bull. now, therefore, i send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and by this black cross of themis that i hold before thine eyes, do i swear unto thee that the path shall be open henceforth for evermore. there is a clash of a myriad silver cymbals, and silence. and then three times a note is struck upon a bell, which sounds like my holy tibetan bell, that is made of electrum magicum. i am happily returned unto the earth. bou-saada "december" 2, 1909. 12.15- 2 a.m. the cry of the 16th aethyr, which is called lea there are faint and flickering images i

dians of the treasure-house of wisdom. therefore am i called the minister of ra hoor khuit: and yet he is but the viceroy of the unknown king. for my name is called aiwass, that is eight and seventy. and i am the influence of the concealed one, and the wheel that hath eight and seventy parts, yet in all is equivalent to the gate that is the name of my lord when it is spelt fully. and that gate is the path that joineth the wisdom with the understanding. thus hast thou erred indeed, perceiving me in the path that leadeth from the crown unto the beauty. for that path bridgeth the abyss, and i am of the supernals. nor i, nor thou, nor he can bridge the abyss. it is the priestess of the silver star, and the oracles of the gods, and the lord of the 114 hosts of the mighty. for they are the serva

pse, but her beauty and her radiance are such that one cannot look thereon, save with sidelong glances. i enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, which is tiphereth, that she existeth, in order first that the wisdom may be joined with the understanding; and he affirmeth her in tiphereth that she may be fertile. it is impossible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to th

rstanding lie open unto wisdom as the pyramids lie open to the stars? accordingly, i wait in a certain magical posture which it is not fitting to disclose, and above me appears the starry heaven of night, and one star greater than all the other stars. it is a star of eight rays. i recognize it as the star in the seventeenth key of the tarot, as the star of mercury. and the light of it cometh from the path of aleph. and the letter cheth is also involved in the interpretation of this star, and the paths of h and vau are the separations which this star unites. and in the heart of the star is an exceeding splendour- a god standing upon the moon, brilliant beyond imagining. 123 it is like unto the vision of the universal mercury. but this is the fixed mercury, and h and vau are the perfected su

ALEISTER CROWLEY EQUINOX EQ I 1 2

e physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (18- suffered the terrible mystic trance which turned me toward the path in october (18- applied for admission to g. d. in october (18- opened my temple at b--e in 7 october (18- received the mysteries of l.i.l. in october (19- and obtained the grade of 6 5 obtained the first true mystic results in october (19- first landed in egypt in october (19- landed again in egypt in october (19- first parted from in october (19- wrote the b.-i-m. in october (19- and

in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, thirst, fatigue, disease, anxiety, bereavement, all those woes and others have laid heavy hand upon me, and behold! as i look back upo

tion, if only because i am so perfectly dark. yet my power to create magical images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 gariba

d i was: yet now i am again energised; may it be to the point of enthusiasm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in

abitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard a

ALEISTER CROWLEY EQUINOX EQ I 2 2

to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways of god are inscrutable and past finding out. thus the unobtainable tempts us, and the little segments of god that we see become to us the fiercest and most terrible of the dog-faced demons which seduce us from the path. he is always at our elbow, whispering, tempting, jeering, advising and helping us; he it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; he it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless he is not only the cloud but that ultimate fire- if we could only understand him a

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

e's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the pra

seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the

rdance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from

ALEISTER CROWLEY EQUINOX EQ I 2

es 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attrib

head- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor me

reat waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of mercury is the caduceus, whose twin serpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "for all things did the father of all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind

number 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth "shiloh shall come (the initial of which mystery-name is hb

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

let of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords 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

in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "o

ll thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate before thee a great angel torch-bearer saying] arise! shine

wenty-two paths. see diagrams 64, 65, 66. 12 see diagram 63. 13 see diagram 63. 14 see diagrams 64, 65, 66. 15 the three supernals are in a way summed in chesed, hb:dalet being the dividing-line. 16 not mars in scorpio. 17 that is, 1 x 2 x 3 x 4 x 5= 120. by the sephiroth and the paths we work; the rose and cross united, we are; and kether is in our tiphereths by light, life, and love, reached by the path cleaving the rainbow. this, therefore, seals all present as adepts, and also serves to equilibrate perfectly the vault for reception of the light, while also formulating the first beginnings of that light""the third vibration" all face east to salute the rising sun. the door is opened wide, since the great work is formulated, and the three adepti formulate by their position the triangle o

he ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater independence by refusing to look at th

ALEISTER CROWLEY EQUINOX EQ I 3 3

tudent of religion and occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterly, forgotten. one recalls now with how much difficulty the names of the rev. h. r. haweis, of a. h. davis, of lizzie doten! for there is no virtue in those who have strayed from the path to linger among the shells of the dead and the demons of matter. the line of tradition is unbroken, and the way is straight and hard; too hard for "mediums" and new thoughtists, whose spiritual capital consists of falsehood, and sentimentality, and sham humanitarianism. sir oliver lodge is always careful and painstaking and entirely honest; he is probably as well fitted to carry on his s

steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know

concealed and cannot be seen, as the sun burneth over her and drowneth her in fire, whilst below her surgeth the sea, whose waves are as flames of water. when thou has licked up the ocean thou shalt not see her because of the fire; and when thou hast swallowed the sun surely shall the waters be driven from thee, so that though the fire be thine the water hath slipped thee, as a dog its leash. yet the path is straight. 8. along it shalt thou journey, and then shalt thou learn that the fear of death is the blood of the world. so the woman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hair as a sign of the fickleness of death, and wept tear

ALEISTER CROWLEY EQUINOX EQ I 3

cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the steps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird tha

i and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with t

to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circl

"rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting

ion practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically u

ALEISTER CROWLEY EQUINOX EQ I 4 2

carded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever sin

g "there is such a place" so do i account for the fact by saying "there is such a fact" we try to imitate eastern narrative, but in vain. our minds can find no clew to its strange untrodden by-ways of speculation; our highest soarings are still in an atmosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" but the ionians once answered all these conditions

ALEISTER CROWLEY EQUINOX EQ I 4 3

the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king's hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the saracen knight; and of his following of the questing beast i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one

ALEISTER CROWLEY EQUINOX EQ I 4

bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman

e, 27, 34. that p. as yet had never fully experienced; and he, realizing this, it came about that when once the key of yoga was proffered him, he preferred to open the door of renunciation and close that of action, and to abandon the western methods by the means of which he had already advanced so far rather than to continue in them. this in itself was the first great sacrifice which he made upon the path of renunciation- to abandon all that he had as yet attained to, to cut himself off from the world, and like an hermit in a desolate land seek salvation by himself, through himself and of himself. ultimately, as we shall see, he renounced even this disownment, for which he now sacrificed all, and, by an unification of both, welded the east to the west, the two halves of that perfect whole

e serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to the sahasr ra, is very similar to rising on the planes through malkuth, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam and the anus at the base of the spinal column. it is called the adhar-padma, or fundamental lotus, an

pp. 49-56. 106 "hatha yoga pradipika" p. 57 "shiva sanhita" chap. iv, 48- 52. 107 "hatha yoga pradipika" p. 58 "shiva sanhita" chap. iv, p. 41-44. 108 "hatha yoga pradipika" p. 60 "shiva sanhita" chap. iv, 38- 40. 109 "hatha yoga pradipika" p. 62 "shiva sanhita" chap. iv, 45- 47. again this is the union of shiva and shakti, and that of the solar and lunar pingala and ida by means of the sushumn- the path of the gods. 110 "shiva sanhita" chap. iv, 76-81. between the ganges and the jamuna there sits the young widow inspiring pity. he should despoil her forcibly, for it leads one to the supreme seat of vishnu. you should awake the sleeping serpent (kundalini) by taking hold of its tail..111 as a special form of kumbhaka is mentioned, most probably this mudra is but one of the numerous pr n y

bb na it bears a very similar relation to it as the ain soph aur, the illimitable light, does to the ain, the negatively existent one. in the brihad ranyka upanishad 4. 4. 66. brahman is termed "jyotish m jyotis" which means "the light of lights- a similar conception "the truth about suffering; the truth about the cause of suffering; the truth about the cessation of suffering; and the truth about the path which leads to the cessation of 126 suffering" these consist of the above three characteristics with the addition of the noble eightfold path, which contains as we shall presently see the whole of canonical buddhism. up to this point, save for the denial of the ego, the whole of the above doctrine might have been extracted from almost any of the upanishads. but there is a difference, and

ALEISTER CROWLEY EQUINOX EQ I 6 2

ading" leo following her [aries "and" leo "re-enter and resume thrones- a pause" aries. 333-333. leo. 333-333. aries. brother leo, this is of evil omen. leo. brother aries, it is indeed of evil omen. aries. there will be no more sacrifice to-day. leo. there will be no more sacrifice to-day. aries. the sun is already setting. leo. the night birds are already abroad. aries. it grows very dark. leo. the path is too steep and dangerous for any pilgrims to come hither. aries. there is no moon to-night. leo. i think there will be rain. aries. let us close the shrine. leo. the disk of the sun is not yet quite obscured. aries. but no pilgrims can come now. leo. no pilgrims can come now. but it is the rule of the temple that the shrine is open unto the last spark of sunlight. aries. brother leo, i

ALEISTER CROWLEY EQUINOX EQ I 6

these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to rea

of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the student cannot hope for much success unles

as they mounted the steps of the cafe he took her arm and said, sharply and sternly "attention! from this moment i am edgar rolles, and you are ida pendragon. no more: not a thought of our real relation. man and woman, if you will; beasts in the jungle, if you will; flowers by the wayside, if you will; but nothing more. else you will not only fail in the ordeal, but you will be swept aside out of the path. you were in greater danger than you knew this afternoon; you will yet pay the price "i understand" she said "you devil! i love you "and i love every inch of your white body" they ran laughing arm in arm through the swing doors. 127 edgar rolles sat curled up hindu fashion on his bed. the sacred lamp still hissed. at his side lay ida, her arms stretched out cruciform. she hardly breathed;

their example and precept. christ, at the height of his career, found time to wash the feet of his disciples; any master who does not do this on every plane is a black brother. the hindus honour no man who becomes "sannyasi (nearly our "hermit) until he has faithfully fulfilled all his duties as a man and a citizen. celibacy is immoral, and the celibate shirks one of the greatest difficulties of the path. beware of all those who shirk the lower difficulties: it's a good bet that they shirk the higher difficulties too. of the special dangers of the path there is here no space to write; each student finds at each step temptations reflecting his own special weaknesses. i have therefore dealt solely with the dangers inseparable from the path itself, dangers inherent in its nature. not for one

ALEX SANDERS THE KING OF THE WITCHES

, sheltered under a magnificent chestnut tree. alex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly painted. now it had a run-down air, and swinging crookedly from a post was a 'for sale' sign. picking his way through the overgrown garden, he felt his heart beat faster as he recognized the path to the ballroom which had dominated his dreams of years ago. this was the house that was destined to be his. 37 in a fever of excitement he hurried back and paced the floor until ron and maud woke up. he told them of his discovery and urged them to go to demesne road the next day to see it 'it's derelict' they exclaimed when they arrived there, but even by day it had for alex an air of my

ends' was all he would sa.y,and alex had togo home without him. at the next coven meeting, he had the unenviable task of uttering the witches' curse, which lasts fora year and a day but which can be rescinded during that time if the excommunicant asks forforgiveness and readmission. alex knew, however, that there would be no tumingback for his young friend, no seeking of forgiveness; he had taken the path to perversion and there was nothing alex could do about it. black magic can only be overcome by white when the victim co-operates and is not in leaguewith his tormentors. but the bitterest blow had yet to fall. at a party one evening a young girl asked alex to prove that he was a witch 'i don't have to prove it' alex replied. then, seeing her crestfallen face, he added 'but 1can tellyou t

rs lightly. paul was truculent, but for a. time he became more reliable. thenolle evening he called on alex and asked himifhe would read the tarot cards for him; he. had always had a blind spot for his own futute. i. as thedeckwas spread uponthe floor, alex could scarcely believe what he saw 'you are having an affair with the girl who asked.us for help i' he exclaimed 'you have deliberately taken the path 1 told her to avoid, and you are the one who hasled her on to it.'paul brushed aside the cards and .tried to bluff it out 'you can deny me,but you can't deny wicca' alex retorted 'don't deny your faith, if you have any decency left atal1 .alex called.a council of second. andthird..gr::l.de witches to 108 decide what should be done. apuri6:cationb!lth fg91d, water and salt was prepared and

ALEXANDRIAN BOOK OF SHADOWS OCCULT

with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan rede fulfill- an it harm none, do what ye will. notes very well known (public domain. wcc has it. published in rhuddlwm gawr's the way. published in an pamphlet called ottawa pagan resources; the pamphlet was organized/written by our very own art

degree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

al life, or idea, coming into manifestation, involving itself more and more in substance, clothing itself in a form and shape adequate to its need and requirement, utilising that form as a means of expression, and then in due course of time liberating itself from the environing form in order to acquire one more suited to its need. thus through every grade of form, spirit or life progresses, until the path of return has been traversed and the point of origin achieved. this is the meaning of evolution and here lies the secret of the cosmic incarnation. eventually spirit frees itself from form, and attains liberation plus developed psychical quality and graded expansions of consciousness. we might look at these definite stages, and study them very cursorily. we have in the first case- 22- the

form or sheath proceeds, and it is a long slow process, covering millions upon millions of years. this great cycle is participated in by every type of life. it concerns the life of the solar logos manifesting through a solar system. it is part of the life cycle of the planetary spirit manifesting through such a sphere as our earth planet; it includes that life which we call human, and sweeps into the path of its energy the tiny life which functions through an atom of chemistry. it is the great process of becoming, and that which makes existence and being itself possible. this period of limitation, of a gradually increasing imprisonment, and of an ever deeper descent into matter, is succeeded by one of adaptation, in which the life and the form become intimately inter-related, and subsequen

onscious part of the body of the heavenly man. with their assistance, and through their aid, a man will gradually awaken to the realisation that is theirs. there is great interest everywhere to-day in this subject of initiation, and an over-emphasis has been laid upon its ceremonial aspect. we need to remember that every great unfoldment of consciousness is an initiation. every step forward along the path of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into- 41- the consciousness of the atom copyright 1998 lucis trust the higher, tha

asised and utilised, and the small and petty differences of organisation, and of explanation, overlooked. again, we can look for a very interesting happening in connection with the human family to take place, for the moment group consciousness becomes, on a larger scale, the conscious objective of man, what will occur? you will have man putting his foot upon what is called in the religious world "the path" you will have him definitely taking himself in hand, endeavouring to live the life of the spirit, refusing any longer to live a self-centred atomic life; you will have him searching for his place within the greater whole, finding it by means of definite self-initiated endeavour, and then unifying himself with that group. this is all that is really meant by the teaching given about the pa

l have him searching for his place within the greater whole, finding it by means of definite self-initiated endeavour, and then unifying himself with that group. this is all that is really meant by the teaching given about the path in the protestant, catholic, and buddhist churches. they all teach the treading of this path, calling it by different names, such as the way, the noble eightfold path, the path of illumination, or the path of holiness. yet it is the one path, that which shineth ever more and more unto the perfect day. we can look, too, for the development of the power to think abstractly, and for the awakening of the intuition. as the great races have succeeded one another upon the planet, there has ever been an ordered, directed unfoldment of the powers of the soul, and a defin

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

such a consummation of all their endeavours, this book is tendered in the hope that it may prove an inspiration and a help- 1- copyright 1998 lucis trust among occidental thinkers at this time there is a wide diversity of view upon this momentous subject. there are those who think that it is not of sufficient immediate importance to engross their attention, and that if the average man adheres to the path of duty and high-minded attention to the business in hand, he will duly arrive at his destination. this is undoubtedly true, yet as capacity for increased service, and the development of powers to be used in the helping of the race are the reward of the man who is willing to make the increased effort and to pay the price which initiation demands, perhaps this book may spur some on to atta

tled in interpretation. again, there are some who are interested, yet who feel the possibilities involved are too far advanced for them, and that they need not occupy themselves with them at this stage of their evolution. this book seeks to make it apparent that here and now the average man may begin to build that character and to lay those foundations of knowledge which are necessary before even the path of discipleship can be trodden. due preparation may now be made, and men and women everywhere may if they choose fit themselves for the condition of discipleship and tread the probationary path. hundreds in the east and in the west are pressing onwards towards this goal, and in the unity of the one ideal, in their common aspiration and endeavour, they will meet before the one portal. they

reasonable, logical, interesting, or suggestive, but not conclusive. the word initiation comes from two latin words, in, into; and ire, to go; therefore, the making of a beginning, or the entrance into something. it posits, in its widest sense, in the case we are studying, an entrance into the spiritual life, or into a fresh stage in that life. it is the first step, and the succeeding steps, upon the path of holiness. literally, therefore, a man who has taken the first initiation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. just as he passed out of the animal kingdom into the human at individualisation, so he has entered upon the life of the spirit, and for the first time has the right to be called a

stinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just

conception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed. the place and effect of initiation- 11- initiation, human and

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e dies out and the heat is no longer felt can the fire be known- 22- a treatise on cosmic fire copyright 1998 lucis trust stanza xiii through the band of violet that encircleth the heavens passeth the globe of purple dark. it passeth and returneth not. it becometh enrapt in the blue. three times the blue enfoldeth, and when the cycle is completed the purple fadeth and is merged into the rose, and the path again is traversed. three the great colours in the cycle that counteth as the fourth, violet, blue and rose, with the basic purple in revolution. four are the colours secondary in the cycle of discrimination in which the revolution taketh place. it is circled to the midmost point and somewhat passed. yellow the band that cometh, orange the cloud that hideth, and green for vivification. ye

ed, but the above tabulation will suffice for our present purpose. 2. the astral plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. we need to remember that it is the upspri

the egoic ray has a similar action upon the astral permanent atom. the monadic ray has a close connection with the mental unit. the effect which they have is threefold, but is not simultaneous; they work ever, as do all things in nature, in ordered cycles. the stimulation, for instance, that is the result of the action of the monadic ray upon the mental unit is only felt when the aspirant treads the path, or after he has taken the first initiation. the action of the egoic ray upon the astral permanent atom is felt as soon as the ego can make good connection with the physical brain; when this is so the egoic ray is beginning to affect the atom powerfully and continuously; this occurs when a man is highly evolved and is nearing the path. this threefold force is felt in the following way: fi

e. by the withdrawal of the life, the form should gradually dissipate. the reflex action here is interesting to note, for the greater builders and devas who are the active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. on the path of out-breathing (whether human, planetary or logoic) these building devas (on the same ray as the unit desiring manifestation, or on a complementary ray) are attracted by his will and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interes

he personality, via the mental plane (hence the need of building the antaskarana, will the personality respond to that which is above, and the lower fires mount and blend with the two higher. only when spirit, by the power of thought, controls the material vehicles, does the subjective life assume its rightful place, does the god within shine and blaze forth till the form is lost from sight, and "the path of the just shine ever more and more until the day be with us" division e- motion on the physical and astral planes i. preliminary remarks. 1. the threefold goal. 2. the threefold function. 3. the threefold mode of activity. ii. the effects of rotary motion. 1. separation. 2. momentum. 3. friction. 4. absorption. iii. the qualities of rotary motion. 1. inertia. 2. mobility. 3. rhythm. iv

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hieved and its control over the not-self maintained, 3. the power of the ego or soul can be felt in the daily life and soul powers manifested, 4. the lower psychic nature can be subdued, and the higher psychic faculties demonstrated, 5. the brain can be brought en rapport with the soul and its messages received, 6. the "light in the head" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following triplicities may be found of value to the student, especially if he remembers that it is the central column which contains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration

nergies producing concretion and the motive power of thought as it produces effects on the physical plane are contacted and known. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those

hrist aspect, 3. the love aspect, or wisdom aspect, 4. buddhi or spiritual love, the second aspect of the soul, 5. the emotional body, the second aspect of the personality, 6. the heart centre. this is the line followed by the bhakti, the devotee and the saint and brings him to a knowledge of the soul and of sainthood. the former line is that to be followed by our aryan race. this second line was the path of attainment for the atlanteans. if students would follow these tabulations with care much light would come. the necessity for a strong energetic will becomes apparent if the path of initiation is studied. only an iron will, and a steady, strong, unswerving endurance will carry the aspirant along this path and out into the clear light of day. 22. those who employ the will likewise differ

depts" as they permit no excesses of any kind. their method is to be recommended to men in this particular cycle. again there are those gentle souls whose will may be regarded as characterised by an imperturbable pertinacity and who go steadily, undeviatingly forward, eventually arriving at their goal. they are distinguished by intense tenacity. their progress is slow. they are the "tortoises" of the path just as the first group are the "hares" in some of the old books there are detailed accounts of these three groups of aspirants and they are portrayed under three symbols: 1. the intense group are depicted as goats, and aspirants of this type are frequently found in incarnation under the sign capricorn, 2. the moderate group are depicted by a fish, and many born under the sign pisces are

ice, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritu

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

cale in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject that has engrossed the attention of thinkers in the east and in the west for thousands of years, and this uniformity of interest is in itself of importance. the next developments which will carry the race forward along the path of its unfolding consciousness must surely lie in the direction of synthesis. the growth of human knowledge must be brought about by the fusion of the eastern and the western techniques of mental training. this has already proceeded apace and thinkers in both hemispheres are realizing that this fusion is leading towards some most significant realization. edward carpenter says that "we see

simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economically independent, and thus self-supporting members of society. we exploit their instinct of self-preservation in order to lead them on along the path of knowledge. could it be said that we begin with the utilization of their instinctive apparatus to lead them on to the way of the intellect? perhaps this may be true, but i question whether, having brought them thus far we carry on the good work and teach them the real meaning of intellection as a training whereby the intuition is released. we teach them to utilize their instincts and in

ughts of men, and for the coming forth of all the world saviours the buddha, zoroaster, shri krishna, the christ, and others. thus the east has manifested forth, as the result of its particular technique, all the great individuals, who have sounded the note for their particular age, given the needed teaching for the unfoldment in the minds of men of the god-idea, and so led humanity forward along the path of spiritual perception. the exoteric result of their lives is to be seen in the great organized religions. in the training of the highly developed individuals, however, the masses throughout asia have been neglected, and the system, consequently (from the angle of racial development, leaves much to be desired. the defects of the system are the development of visionary and impractical ten

is no meditation for the man who eats too little or for the man who eats too much, or for him whose habit it is to sleep too much or too little. but for him who is regulated in food, in work; regulated also in sleep and in waking, meditation becomes the destroyer of all suffering."11(46) meditation can be regarded rightly as part of the natural process which thus far has carried man forward along the path of evolution from a stage but little removed from the animal to his present position of mental attainment, scientific achievement and divine unrest. steadily his centre of consciousness has shifted, and steadily his attention has been focussed on an ever widening range of contacts. man has already passed from the purely animal and physical state of being into that of an intensely emotiona

n ourselves of duality, and of a state of warfare between the two aspects of which we are constituted. we are conscious of a profound dissatisfaction with physical life as a whole, and with our inability to grasp and understand the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path towards our goal. it is a fluid existence which we lead, being sometimes carried by our high desires to a mountain top of wonder on which we stay just long enough to get a vision of beauty, and then are hurled into the abyss of our daily environment, our animal nature and the chaotic world in which our destiny places us. we sense a certainty which ever eludes us; we strive for a goal whic

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspiration and help i can accord to any pilgrim on the path is alone vital; that which i have learned through experience is at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environi

n "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a human being. they are indicated but not explained or elaborated. they serve simply as sign posts, directing man along the path whereon future sign posts may be found and more definite indications noted. the comprehension of that triplicity of spirit, soul, and body lies as yet beyond man's achievement, but an idea as to their relationship and their general coordinated function may be indicated by a consideration of man from the physical side, and his objective functioning. there are three aspects of man's organis

lding aspect, and is that attractive factor in every form in the universe, in the planet, in the kingdoms of nature and in man (who sums up in himself all the aspects) which brings the form into being, which enables it to develop and grow so as to house- 22- a treatise on white magic copyright 1998 lucis trust more adequately the indwelling life, and which drives all god's creatures forward along the path of evolution, through one kingdom after another, towards an eventual goal and a glorious consummation. b. the soul is the force of evolution itself and this was in the mind of st. paul when he spoke of the "christ in you, the hope of glory" 3. this soul manifests differently in the various kingdoms of nature, but its function is ever the same, whether we are dealing with an atom of substa

revolted, through utter satiety, from all that pertains to the material world. dissatisfaction, disgust, distaste, and a deep fatigue are characteristic very frequently of those who are on the verge of discipleship. for what is a disciple? he is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to the real. he has tasted the joys of life in the world of illusion and has learnt their powerlessness to satisfy and hold him. now he is in a state of transition between the new and the old states of being. he is vibrating between the condition of soul awareness and form awareness. he is "seeing double. his spiritual perception grows slow

desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the lower manifestation. the "disk of golden light" is pierced; the true sun is seen; the path is found and the aspirant struggles forward into ever clearer light. as the knowledge of the self and as the consciousness of that which the self sees, hears, knows and contacts is stabilized, the master is found; his group of disciples is contacted; the plan for the immediate share of work he must assume is realized and gradually worked out on the physical plane. thus the activity of the

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

p of world disciples who will function with freedom and power in a later cycle. you see a tiny portion of the plan. we see the plan as it unfolds for a series of lives ahead, and we are today seeking those who can be taught to work in group formation and who can constitute one of the active units in the vast happenings that lie ahead, connected with that two-thirds of humanity who will stand upon the path at the close of the age, and with that one-third who will be held over for later unfoldment. we are training men and women everywhere so that they can be sensitive to the plan, sensitive to their group vibration, and thus able to co-operate intelligently with the unfolding purpose. it is a mistake to think that the plan is to train aspirants to be sensitive to the vibration of a master or

human and solar. this book was intended for the average aspirant, to lead him on from where he was to a vision of an organised band of teachers who were seeking to aid humanity (and incidentally himself, and to give some idea of their technique of work and modes of procedure. letters on occult meditation indicated how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment a

een said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these matters, for as we study the psychology of the microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there ma

ll your work as group work, causing effects which are inevitable and contributing to the potency of the group thought form- 13- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the second thing upon which i seek to touch concerns the testing going on inevitably among the aspirants and disciples at this time. this is not so much a testing of their place upon the path, as of their power to live in the world as citizens of another kingdom, and as the custodians of that which the world as a rule does not recognise. in so far as that testing is applied, and in so far as it can be gauged, i seek to point out that the testing is not applied, as some think, because of their affiliation with any group or because of their one-pointed determination to tread the

is so strong and vital that a powerful and material expression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

h of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose and to reject; but let us see to it that we choose with eyes opened by that sagacity and wisdom which are the hallmark of those who have penetrated a considerable way along the path of return. there is life and truth and vitality in the gospel story yet to be re-applied by us. there is dynamic and divinity in the message of jesus. christianity is, for us today, a culminating religion. 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 dim

ct,"11 in order to have somewhat to contribute to the group good, and in order to serve christ perfectly. thus that spiritual reality, spoken of by st. paul as "christ in you, the hope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the ch

ily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. humanity stands today upon the path of probation. the way of purification is being trodden by the masses, and we are in process of purging ourselves from evil and materialism. when this process is completed, many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come

and all expressions, all causes and all races, into one flaming heart of love, knowing no separateness, no division and no disharmony. to bring about this divine expression in our daily life takes the utmost that is in us. to be an initiate takes every power of every aspect of one's nature. it is no easy task. to face the inevitable tests with which one will assuredly be confronted as one treads the path christ trod, takes courage of the rarer kind. to cooperate sanely and wisely with god's plan and to merge one's will in the divine will must call into activity not only the deepest love of one's heart, but the keenest decisions of the mind. initiation might be regarded as a great experiment. there was perhaps a time, when this process of unfoldment was instituted, that it became possible

are signs that this is already happening, that the destruction going on around us and the tearing down of the ancient institutions political, religious and social are only preparatory to this undertaking. we are on our way to "that which is within" and many voices are today proclaiming this- 19- from bethlehem to calvary copyright 1998 lucis trust we are on that path of transition (can we call it the path of discipleship) which will lead us into a new dimension, into the interior world of true fact and right energy. it is a world in which only the spiritual body can function and only the eye of spirit can see. it cannot be perceived by those whose inner perception is unawakened and whose intuition sleeps. when the spiritual body begins to be organised and to grow, and when the eye of wisdo

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

od as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of un

o bring this about- 9- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. re-orient the lower individual self so that the realm of its desires and the satisfaction of personality achievement will eventually be relegated to their rightful place. 5. galvanise the self-assertive man into that realisation of new achievements which will direct his steps on to the path of discipleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-interested and personal ambition, the needs of the group and the goal of world service. is not the above sufficiently practical? initiation carried to its consummation, as far as humanity is concerned, produces the liberated master of the wisdom, free from the limitations of the individua

dualisation, the soul arrives at a true self-consciousness and awareness in the three worlds of its experience. the actor in the drama of life masters his part. through the process of initiation, the soul becomes aware of the essential nature of divinity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during th

his deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man 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

ul 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 the third initiation, the ray of the mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

rants everywhere after requesting permission from those who received them. one is the need to bring to the attention of the general public the fact that the hierarchy exists, that its members are interested in human progress and that there is a definitely planned system of training offered by them which can lead a man out of the human kingdom into the kingdom of god; that this moving forward upon the path of evolution out of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned e

y has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned experience. the reasoning mind of the disciple can then take the successes and failures he encounters in his training and learn the intended lessons; he finds that progress upon the path brings a man into closer, conscious touch with those who have walked this way before and that the way into the hierarchy is a way of discipline, of increasing enlightenment, of service to his fellowmen and of a growing responsiveness to contacts and to individuals of which the average human being knows nothing. a second reason for publishing this book is the need to change the point of vi

al and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a disciple's life is found to lie in the fact that the ray of his soul and the ray of his integrated personality are posed against each other. at- 4- discipleship in the new age- volume i copyright 1998 lucis trus

tan's books for publication. i hope all who read this book will receive the inspiration that we who have prepared it have received; i hope also that their confidence in the hierarchy and in the existence of christ and his disciples, the masters, may receive such an impetus that many more will attempt to tread the way and join the great number of aspirants in every country who are seeking to tread the path by becoming the path itself. october 1943 alice a. bailey the great invocations- 5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power att

s which is such an outstanding characteristic of the introspective, yet ambitious occidental mystic. what, therefore, is the position i take? that i, one of a great group of disciples who from the humblest aspirant up to the highest member of the hierarchy link humanity with the spiritual kingdom can teach you the ancient rules and give suggestions to you so that you may travel more rapidly along the path and arrive at greater usefulness to your fellowmen. there is not the slightest suggestion of authoritative pronouncement by a member of the hierarchy who must be obeyed and whose word is infallible. let this be remembered, otherwise work will not be possible, elements of danger may enter in and the present effort come to naught. my anonymity has always been preserved and will continue to

ALICE A BAILEY13 PROBLEMS OF HUMANITY

sappearance is the guarantee that a new and fuller unlimited spiritual life is now possible? will they remind the people that christ himself said that it is not possible to put new wine into old bottles? will the potentates of the churches and the proud ecclesiastics relinquish publicly their wrong and material aims, their money and their palaces and "sell all that they have" and follow christ on the path of service? or will they like the rich young man in the gospel story turn sadly away? will they spend the available money in alleviating pain as christ did, teaching the children the things of the kingdom of god as christ did, and setting an example of simple faith, confident joy and assured knowledge of god as christ did? can churchmen of all faiths in both hemispheres- 79- problems of h

they will accept the same truths, not as theological concepts but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations; they will recognize divine sonship and will seek unitedly to cooperate with the divine plan, as it is revealed to them by the spiritual leaders of the race, and as it indicates to them the next step to be taken on the path of approach to god. such a world religion is no idle dream but something which is definitely forming today. a second emerging guide to the spiritual life is the hope of revelation. never before has man's need been greater and never has the surety of revelation been more certain; never has the spirit of- 81- problems of humanity copyright 1998 lucis trust man been more invocative of divine

remain. god, greater than the created whole, yet god present also in the part; god transcendent guarantees the plan for our world and is the purpose, conditioning all lives from the minutest atom, up through all the kingdoms of nature to man. 2. the fact of immortality and eternal persistence the spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. this truth involves necessarily the recognition of two great natural laws: the law of rebirth and the law of cause and effect. the churches in the west have refused officially to- 82- problems of humanity copyright 1998 lucis trust recognize the law of rebirth and have thereby wandered into a theological

ivine energy and is still a theory and a hope. the buddha came embodying in himself the divine quality of wisdom; he was the manifestation of light, and the teacher of the way of enlightenment. he demonstrated in himself the processes of illumination and became "the illumined one. light, wisdom, reason, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, mental perception and the intuition are aspects. then came the next great teacher, the christ. he embodied in himself a still greater divine principle greater than the mind, that of love; yet at the same time, he embraced within himself all that the buddha had of light. christ was the expression of both light and love. christ also brought to human attentio

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which is the path of right relations right relations to god, and right relations to your fellowmen and thus be happy. the steps on this path are: right values. right aspiration. right speech. right conduct. right modes of living. right effort. right thinking. right rapture or happiness. this message is uniquely needed today in a world in which most of these right steps to happiness have been consistently i

personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly the case. thirdly, both of these groups the general public and the world aspirants in their varying degrees have, among them tho

s already made and clear. let recognition be the aim. chapter four the work of the christ today and in the future we have seen that the doctrine of great appearances and of the coming of avatars or world teachers or saviours underlies all the world religions. through them, the continuity of revelation is implemented and humanity is enabled, each successive age, to take its next step forward along the path of evolution closer to god and that divine centre in which the will of the one "in whom we live and move and have our being (as st. paul expressed it in acts xvii.28) is focussed, understood and directed. we have touched upon the mission of two of these avatars the buddha, the messenger of light for the east, and the christ, the messenger of love for the west and their work for the entire

heir emotional-feeling nature, and have attained mental understanding and finally enlightenment. the problem of the hierarchy has been (and still is) how much exact truth humanity can comprehend, and to what extent absolute truth can be presented to their awakening minds; they have to decide which aspect of universal truth will enable man to emerge out of his difficulties and thus move forward on the path of return to god; they have to know, therefore, at what point on the ladder of evolution humanity stands at any given period. this in itself presents a field of research to them. the method hitherto followed has been to decide what is the major factor lacking in man's perception of reality (at any given time, and what recognised divine truth has in it the seeds of a living activity for a

t of a great objective, only to be reached as the result of struggle and difficulty. he pointed to a goal toward which men must make their way, no matter what the obstacles; these obstacles he portrayed in the twelve labours of hercules which were dramas and not factual occurrences. he thus pictured for those who had eyes to see and hearts to understand the nature of the problem to be solved upon the path of return to god; he depicted the prodigal son's journey back to the father's house, and the tests and trials which all disciples, aspirants and initiates have to face and which all those who today compose the spiritual hierarchy have already faced. when this statement is considered, it must include also the christ who, we are told "was in all points tempted like as we are (heb. iv.15, bu

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

any given time. i have given you france somewhat in detail so that you can appreciate the extent of the influences which determine any nation and make it for the first time what it is. the combination of piscean power in the piscean age, plus a potent leo nature, enabled france at one time to express quite phenomenally its innate subjective tendency to save the world (for france is essentially on the path of a world saviour; this was aided by the brilliant clear vision of the fifth and third rays with their intellectual bias, plus the opportunity offered by saturn, ruling paris- 40- the destiny of the nations copyright 1998 lucis trust this enabled france to stage the great french revolution and strike one of the major blows for the release of humanity from bondage. this has twice occurred

ng, but france is as yet predominantly governed by personality and by the selfish aspects of the leo influences. france, as yet, matters to herself more than humanity matters and the question is: can she achieve the terrific task of decentralising herself, of sacrificing herself for the common good and of relinquishing her dreams for france in the vision of the whole and so tread again more fully the path of a world saviour? there are as yet no signs of this; when the time to make peace treaties arrives, it will become clearer which way france will go and whether she will work for peace and security of the whole in love and with wisdom, or for france with intellectual brilliance and selfishness. let us briefly look at one or two other countries, so enabling students to make comparisons and

by pisces, the world saviour, can do much to release the piscean personality of germany. here lies the crux of the world problem. great britain, with her soul ray ruled by gemini (which understands both the soul nature and the personality nature, can do much to help. i cannot elaborate on this further beyond pointing out that both for nations and individuals the first great crisis in scorpio upon the path of discipleship is determining in its effect upon the future. in considering great britain, we note first that the ruling sign is gemini from the standpoint of the soul of the people, and that taurus governs the material outer form of the nation; it is this factor that has led her people to appear before the world under the symbol of john bull, expressive of the british personality. it ha

a time that it is needless for us to anticipate its waning influence. that planetary centre which is humanity itself still needs the intensified application of these forces so as to stimulate even the "lowest of the sons of men" ray iv this ray, as you know, begins to come into incarnation early in the next century and in collaboration with the developing saturnian influence will lead many on to the path of discipleship. when the peculiar energy to which we give the somewhat unsatisfactory name of "harmony through conflict" and the forces of that planet which stage opportunity for the aspirant are working in combination and an ordained synthesis, we can then look for a very rapid adjustment in human affairs, particularly in connection with the path. this fourth ray is, in the last analysi

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

w people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a true idea of the reality. i would point out here that (generally speaking) these four expressions are four aspects of a universal condition that is the result of the activity in time and space of the human mind. the activity of minds! ponder on this phrase for it gives you a clue to the truth. the problem of illusion lies in the fact

unction astrally always- 17- glamour: a world problem copyright 1998 lucis trust 3. maya is vital in character and is a quality of force. it is essentially the energy of the human being as it swings into activity through the subjective influence of the mental illusion or astral glamour or of both in combination. 4. the dweller on the threshold, always present, swings however into activity only on the path of discipleship, when the aspirant becomes occultly aware of himself, of the conditions induced within him as a result of his interior illusion, his astral glamour and the maya surrounding his entire life. being now an integrated personality (and no one is a disciple, my brother, unless he is mental as well as emotional, which is a point the devotee oft forgets) these three conditions (wi

lems with which the hierarchy today has to concern itself; it is also one of the first factors which a master has to consider in connection with any aspirant and disciple. glamour, as we have seen, is of more ancient standing and of earlier emergence than is illusion. it has little in it of the mental quality and is the major factor controlling the majority. the objective of all training given on the path of discipleship and up to the third initiation is to induce that clear thinking which will render the disciple free from illusion and give to him that emotional stability and poise which gives no room for the entrance of any of the world glamour. this freedom becomes possible when there is in the aspirant no personal glamour, and no- 21- glamour: a world problem copyright 1998 lucis trust

ve to guide your group and analogous groups in the way of right activity. secondly, i wish to recapitulate somewhat those things which i have already stated so as to enrich your understanding of the various phases of the world glamour. this world glamour, the analytical mind has to differentiate into distinctive phases, calling them illusion, glamour, maya and that synthetic thoughtform, found on the path of discipleship, which is called by some schools of esotericism the dweller on the threshold. as you will see from this, my brothers, we have set ourselves a large theme, which must be very carefully handled. my task is a difficult one, because i write for those who are still held by the varying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully

he solution of the problem of glamour are: intuition. illumination. inspiration. the angel of the presence. the aspects of glamour see table i would call your attention to the fact that the whole problem concerns itself with the use or misuse of force or energy, and that much will clear up in your minds if you will realise three things: 1. that average man, in everyday life, and the aspirant upon the path of probation or purification, works with the forces of life on the three planes of human endeavour, plus the principle of life itself. 2. that the disciple begins to discriminate between the forces and energy. upon the path of discipleship he begins to work with soul-energy. this eventually dominates the forces. 3. that the initiate works, upon the path of initiation, with energy and lear

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

brations attempt to make a telepathic contact when one party is under emotional strain and therefore not responsive, or one party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 199

d. it will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted*(1) 3. intuitional telepathy is one of the developments upon the path of discipleship. it is one of the fruits of true meditation. the area involved is the head and throat, and the three centres which will be rendered active in the process are the head centre, which is receptive to impression from higher sources, and the ajna centre which is the recipient of the idealistic intuitional impressions; this ajna centre can then "broadcast" that which is received

s been dealt with earlier in this book. but at this point i should like to emphasise something which applies to every human being. when animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which stabilises the aspirant upon the path. through the door of initiation, having attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual perception of such an expansive nature that he gets his first real and individual glimpse of the divine plan; from that moment his entire life is altered. later (and this i cannot expect the student to understand; if he thinks he does, h

onal desires. all of us, therefore, carry around with us a subjective mechanism which is a true and perfect picture of our peculiar point in evolution. it is the aura which a master watches, and this is a factor of major importance in the life of the disciple. the light of the soul within the aura and the condition of the various aspects of the aura indicate whether or not the disciple is nearing the path of discipleship. as the emotional reactions lessen, and as the mental apparatus clarifies, the progress of the aspirant can be exactly noted. i would have you distinguish carefully between the astral and the mental bodies and that which they emanate. the bodies (so called) are substantial in nature; the aura is essentially radiatory and extends from each substantial vehicle in every direc

above the radiation of the soul is substituted in place of the hitherto present emotional activity of the aspirant; this emanation is, in reality, a radiation from the love petals of the egoic lotus. the moment an aspirant begins to work consciously at his own unfoldment and to consider and deal with the aura with which he is equipped, he then passes through three stages during his progress upon the path of return. these are: 1. the stage wherein he discovers the potency and the quality of his astral aura. owing to the fact that this is (in this second solar system) the quality of love and its distortion into the astral nature, the development of emotional sensitivity is peculiarly and almost unnaturally strong. it is stronger than the mental body and its mental direction. 2. the stage wh

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

ysis and picture of the energies to which the etheric body of man (conditioning the physical body which is pre-eminently automatic and negative in its reactions) must and does ever respond. an understanding of that response and the conscious intelligent control of individual reactions are supremely necessary to man but only become possible at a fairly advanced stage of development and as he nears the path (technically understood. man learns first of all to control his reactions to the planets as they rule and direct his personality affairs from their different "stations" in the twelve houses of his horoscope. there are two ways in which this is done: first: by having the horoscope duly cast and then taking steps to determine what should be done to negate the planetary influences where it i

and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins patiently and consciously to function as a soul struggling towards the light until finally he emerges at the end of the path in pisces as a world victor and a world saviour. he then knows the significance of the triumph over death because he has surmounted and overcome desire. this reversal of the way a man travels through the signs of the zodiac will necessitate a readjustment of the method employed by astrologers when they are casting a horoscope of senior aspirants, of disciples and of initiates. according

ur. he then knows the significance of the triumph over death because he has surmounted and overcome desire. this reversal of the way a man travels through the signs of the zodiac will necessitate a readjustment of the method employed by astrologers when they are casting a horoscope of senior aspirants, of disciples and of initiates. according, therefore, to an individual's point of evolution upon the path or (in other words) the individual's place upon the wheel of life, the practising astrologer will arrange the interpretation of the horoscope. it will require the work and the thought of the intuitive astrologer, dependent upon soul contact and much meditation, to determine the processes of astrological interpretation for those who are active and living souls at some one or other of the f

ther words) the individual's place upon the wheel of life, the practising astrologer will arrange the interpretation of the horoscope. it will require the work and the thought of the intuitive astrologer, dependent upon soul contact and much meditation, to determine the processes of astrological interpretation for those who are active and living souls at some one or other of the final stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the signs of the zodiac are concerned primarily with the life expression of the heavenly man (as far as our planet is concerned) and therefore with the destiny and life of the planetary logos. they are also concerned with the great man of the heavens, t

ases, is today aware. it might be useful here to comment in a wide and general way, and with many necessary reservations, upon the broad sweep of some of these responses: 1. undeveloped humanity is primarily conditioned in its life and circumstances by the influence of the lesser zodiac and thus by the position of the planets in the twelve houses. 2. average intelligent humanity and those nearing the path of discipleship and upon the probationary path respond consciously to a. the planets, affecting their personalities. b. the sun sign, as indicating life trends which are already established and which constitute the line of least resistance. c. the rising sign in a small measure. this indicates the life goal for that particular life cycle or else over a period of seven lives. the last two

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

similar circumstances" having decided what he would do (i wonder how i knew) i went ahead and did it or advised others to follow the same rule. at the same time, unrealised and unexpressed, i was beginning to ask questions, though refusing to answer them, and underneath all the surety and dogmatism, great changes were taking place. i know that this period saw me take a definite step forward along the path. slowly, and without knowing it in my brain consciousness, i was transitting from authority to experience and from a narrow theological belief in the verbal inspiration of the scriptures and the interpretations of my particular school of religious conviction, into a certain and sure knowledge of the spiritual verities to which the mystics of all time have borne witness and for which many

, that there is a great and divine plan. i found that this universe of ours is not a "fortuitous concurrence of atoms" but that it is the working out of a great design or pattern which will be all to the glory of god. i found that race after race of human beings had appeared and disappeared upon our planet and that each civilisation and culture had seen humanity step forward a little further upon the path of return to god. i discovered, for the second thing, that there are those who are responsible for the working out of that plan and who, step by step and stage by stage, have led mankind on down the centuries. i made the amazing discovery, amazing- 79- the unfinished autobiography copyright 1998 lucis trust to me because i knew so little, that the teaching about this path or this plan was

e is still a spiritually oriented human being requiring training and discipline. this idea of status and position has been the curse of the t.s. and many occult groups. often have i said to the school secretaries that the fact that they have seniority in the a.s. need be no indication of spiritual development and that they may have in their group of students a beginner who is way ahead of them on the path of discipleship. why people should think that an emotional, strong feeling, sentient, perceptive person is less important than the mental type is another thing that has bewildered me. nobody can exist without their heart or their head and the true occult student is a combination of both. no arcane school member is permitted, by the heads of the t.s. to belong to the e.s. without relinquis

ith elemental forces is dangerous and even the pure in heart need protection. esotericism is in reality the science of- 120- the unfinished autobiography copyright 1998 lucis trust the soul. it concerns the living, spiritual, vital principle found in every form. it establishes a unity both in time and space. it motivates and implements the plan from the angle of the aspirant and is the science of the path, and it instructs man in the techniques of the coming superman and thus enables him to set his feet upon the path of the higher evolution. the curriculum of the school was gradually unfolded. we kept the work, and still keep it, fluid in an effort to meet the changing needs and we were gradually acquiring a staff of trained men to superintend the work. fifteen years ago (in 1928) we moved

us theory, promulgated by the e.s. that it is dangerous to follow two lines of meditation at once, has not only amused me but has always proven wrong. for one thing, the same quality and vibration runs through the two approaches and, for another, the meditation work assigned in the e.s. is so elementary that it has little if any effect on the centres. it is, however, exceedingly good for those on the path of probation- 122- the unfinished autobiography copyright 1998 lucis trust the arcane school was, therefore, growing quite steadily but was still relatively small. we had moved from one location to another according to the vicissitudes of renting in new york city and it was in april 1928 that we first moved into our present headquarters at 11 west 42nd street. we were among the first to m

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

man then takes up life where he had previously left it off. b. the awakening of the centres through life experience. occasionally only one centre may be dealt with in any one life; sometimes several are brought into greater functioning consciousness. c. there is, finally, the awakening of these centres through the process of initiation. this of course only happens when the man is consciously upon the path. 5. the centres determine the man's point of evolution as far as his phenomenal expression is concerned; they work directly upon the physical body through the medium of the endocrine system. this point should be borne in mind, for the future occult healer will approach his patient with this knowledge. he will then work through those centres and glands which govern the particular area of t

to- 34- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust illnesses induced by epidemics or by accidents. i refer to those basic taints or predispositions that are the dubious heritage of humanity as a whole, and to those difficulties which are incident to those stages in evolutionary development which are characteristic of those upon the more advanced stages of the path. it will be seen, therefore, that man comes into incarnation having inherited predispositions to disease which come: 1. from his own past; i.e, effects which are the result of causes initiated in earlier incarnations. 2. from the general racial heritage of humanity. 3. from the condition of the planetary life. these latter causes lift the whole problem out of the usual comprehension of th

st initiation and develops great activity when that point in experience is achieved, as it has been achieved by the vast majority of men who are at this time the aspirants and the probationary disciples of the world (forget not that, technically speaking, the first major initiation from the hierarchical angle is the third. the first initiation is regarded by the masters as signifying admission to the path. it is called an initiation, by humanity, because in lemurian days, it was then the first initiation, signifying entrance into complete physical control. it is the organ for the distribution of creative energy, of the energy of the third aspect by souls at the above point of evolution. there are three centres in the human being which are related to and the major expression of the third ra

n lemurian days, it was then the first initiation, signifying entrance into complete physical control. it is the organ for the distribution of creative energy, of the energy of the third aspect by souls at the above point of evolution. there are three centres in the human being which are related to and the major expression of the third ray or aspect at certain differing stages of development upon the path: 1. the sacral centre for the undeveloped and the average man. 2. the throat centre for the aspirant and probationary disciple. 3. the ajna centre for disciples and initiates. here again you have a great triplicity of energies, containing great potencies today, owing to the fact that the expression of the third aspect of active intelligence has reached such heights through human developme

ife. the major problem of the man who is highly developed but not yet spiritually inclined is that of desire. what are his goals? to what are his aims directed? what is the nature of his realised ambitions? to what does he aspire? according to the nature of the forces and the energies which his thought life brings to bear upon the solar plexus centre, so will be his decision to move forward along the path of light, to remain statically self-centred, or to take the lower way which leads to the blotting out of the soul light. as we have seen, the petals of the solar plexus centre are reaching upwards towards the heart centre. this, in reality, means that emotional energy, desire and ambition (in the race of men as a whole) are striving upwards towards the higher way. it should be noted here

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s matters, so-called. all activity which drives the human being forward towards some form of development physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists in- 7- education in the new age copyright 1998 lucis trust man's consciousness between the world of ordinary human experi

sonality attention, then the soul activity must be brought into fuller expression; and so on and on the work proceeds, progress being made from point to point until the top of the ladder has been reached. it might be noted here that this entire exegesis of the mind and of the needed bridge building is but the practical demonstration of the truth of the occult aphorism that "before a man can tread the path he must become that path itself" the antahkarana is the path symbolically. this is one of the paradoxes of the esoteric science. step by step and stage by stage, we construct that path just as the spider spins its thread. it is that "way back" which we evolve out of ourselves; it is that way which we also find and tread. some questions answered i will now attempt to deal somewhat with thr

ality and group objectives. it is the attribute latent in all forms and is that innate urge or discontent which leads man to struggle and progress and evolve in order finally to make atonement and union with his soul. it is the lowest aspect of that higher spiritual and monadic triad which reflects itself in the soul. it is the consciousness of harmony and beauty which drives the human unit along the path of evolution to an eventual return to his emanating source. education must work, therefore, with this dissatisfaction and interpret it to those who are taught, so that they can understand themselves and work intelligently. 5. the attribute of concrete knowledge whereby man is enabled to concretise his concepts and so build thoughtforms whereby he materialises his visions and his dreams an

s 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 some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of

loured our present racial attitudes, at least- 31- education in the new age copyright 1998 lucis trust up until the advent of christ, who wrought great changes in the human consciousness and ushered in a new civilisation. children are still largely atlantean in their consciousness; it is with them a form of recapitulation, analogous to the prenatal stage; the same recapitulation goes forward upon the path when a man develops the mystical consciousness anew, after he has evoked his mental nature and prior to unfolding true occult awareness or knowledge and the reactions of the higher mind. the problem before education is to take the atlantean consciousness of the child and make it aryan or mental. the atlanteans had no educational system as we understand the term. the kings and priests intu

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

them about themselves they blamed her. the training given to this group was not a part of mrs. bailey's system of training in the arcane school. the arcane school is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this a

olarisation lies ahead. i have given much thought to what i have enjoined upon you in your personal instruction. i have attempted to gauge you and your need from the point of the next lesson you need to learn and the next step that you can take which will release you, each and all, for fuller and deeper spiritual service. i have not attempted to consider you from the point of your attainment upon the path. i have attempted to aid you in the instructions as a group more than as individuals, and i will therefore ask you to read each other's instructions with great care, for you will find your name and perhaps some suggestions occurring in other papers than your own. it is as a group that you work and as a group you go forward. the sense of criticism and wrong reaction to each other's knowled

of the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels

go blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in active esoteric

f power, love and light, carries with it the implications of service and work for humanity. iv. i shall, therefore, endeavour to interpret humanity to you (and to disciples everywhere) so that its present problems and its immediate opportunity may emerge clearly in your minds, and you will be able consequently to work intelligently and understandingly. the science of service needs elucidating and the path of man needs understanding. the attitude of the initiate consciousness to human problems is not identical with that of the ordinary human being. i do not desire to deal with problems already considered by us in the various pamphlets and in my books. it is the new world which we shall start to study, the new opportunities and the new complexities, as well as the new and coming simplificati

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probationary path and the path of discipleship. it is the hour wherein a clarion call goes forth to man to be of good cheer and of goodwill, for deliverance is on the way. but it is also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those who selfishly seek the way and who refuse to tread the path of service with pure motive. lest this widespread upheaval and

look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write concerning the technique of that training. the subject is too vast for a brief article. i do say, with emphasis, that a more careful and wise training is needed and a more intelligent use of the knowledge which is available, if sought after. i appeal to all who are interested in the growth of psychic knowledge to study, and think, and experiment, and teach, and learn

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

his soul will reveal to the earnest aspirant the unity underlying all groups, and enable him to eliminate the poison of intolerance which taints and hinders so many; it will cause him to recognise the spiritual fundamentals which guide the steps of humanity; it will force him to overlook the intolerance and the fanaticism and separativeness which characterise the small mind and the beginner upon the path, and help him so to love them that they will begin to see more truly and enlarge their horizon; it will enable him to estimate truly the esoteric value of service and teach him above all to practise that harmlessness which is the outstanding quality of every- 13- the externalisation of the hierarchy copyright 1998 lucis trust son of god. a harmlessness that speaks no word that can damage

paramount importance to you at this time. is it? your work is partly to dispel illusion, but primarily to impress the plan upon the consciousness of the leading people in the world. it has seemed to us that this crisis is more keenly realised by worldly people than it is by world aspirants, who do have a slight vision of the objectives. those who are not oriented to the spiritual hierarchy and to the path are now largely dedicated to activities of a world nature (either good or what you call bad) and this is not true of the world aspirants. they, instead of working actively to bring about the accomplishment of the ends indicated by the plan (which are of a spiritual nature and unifying in their effect, breeding not hatred and separativeness, but world understanding and fusion) spend their

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

e self am i" the habit of early morning meditation wherein the thinker centers himself in the point of control and starts upon his day's experience and contacts with the realisation that he is only the observer, the perceiver and actor. a close consideration throughout the day as to the use and misuse of energy. every man should realise that in the use of energy lies direction and the treading of the path. it produces eventually truthful manifestation and the displaying of one's light in order that circumstances may be irradiated and fellow pilgrims helped. students should familiarise themselves with the "energy concept" and learn to regard themselves as energy units displaying certain types of energy. in this connection it should be borne in mind that when spiritual energy and material en

rity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the as

the primary and most elementary of the initial tensions, and is taught upon the probationary path. it leads to the purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action "if you will only think "if you will only use a little will" and "if you will only remember that you have a mind" we say to the children of the race and to beginners upon the path of conscious return. little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an ef

grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assim

emented by the pure reason of the intuition. it will be apparent to you, therefore, that these higher spiritual faculties can only be brought into play when the bridging antahkarana is beginning to play its part. hence the teaching which i am giving on the construction of the rainbow bridge. these rules are in reality great formulas of approach, but they indicate approach to a specific section of the path and not approach to the initiator. i would have you reflect upon this distinction. the "way of the higher evolution" lies open to the aspirant to the greater- 22- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust mysteries, but he is oft bewildered in the beginning and frequently questions in his mind the difference between the progress or evo

ALICE BAILEY THE LABOURS OF HERCULES

ks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve

realized unity with the life in which we live and move and have our being, is taking the place of credulity and superstition. the problem of every teacher today is to discover new ways in which to express the old truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been many books written on the subject of the path of discipleship, the path of holiness, and the path of illumination. the restatement of the problems of that universal path and of its inherent difficulties is not warranted unless the application can be modern and practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which h

practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which has been expressed in the two words "be good. again and again we have been told that we must overcome the lure of the world, the flesh and the devil. there has been built up in the mind of the western aspirant a feeling that the path is necessarily one of misery, of self-abnegation and of endless distress. his attitude is one of active endurance until such time as he mysteriously and miraculously breaks through into a world of peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, and the devil comes to an untimely end. and this as the reward of a meek submission to the will of an inscru

strove, centuries ago, towards the same goal as we do. through a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain episodes and events which portray for all time the nature of the training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the disc

abors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we considered brie

AN INTRO TO STUDY OF THE KABALAH

the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for the culture of spiritual life; this twenty-tw

further progress before we can hope to see god face to face and know him as he is. we must be content to progress, as students have ever done, by stages of development; in each grade the primal truths are re-stated in a different form; they are revealed or re-veiled in language and symbolism suitable to the learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognise by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only appreciate and assimilate that which the mind's eye can at any time perceive. the process cannot be forced. mystic lore cannot be stolen. if

ANATHEMA OF ZOS

arth in the guise of living men and women. these are the hypocrites to whom the sermon was delivered. the goat-herd found himself in a pigsty; speaking to swine bred on foul aethers. where once there was the sermon on the mount, now there need be a sermon of the midden. zos eats complacency and his leavings bear the name of doubt. zos heralds the onrush of the beast as john the baptist once swept the path of the christos. this time it is not the oracles' head served upon the platter. be not complacent. the anthem of liber l will, on saturn s touch, turn its melody inward and become a funeral dirge of the soul. if there is ought to be learnt it is this..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains

ANTINOMIANISM

ere is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought that seeks freedom from the confines of cultural, social and genetic/memetic programming. the path of spiritual dissent has most often been documented and categorized as that of the left hand path (lhp. the path of harmonious acceptance of man as he is and the giving over of self responsibility to a higher force has most often been represented by the right hand path (rhp. the right-hand path vs. left-hand path the distinction between the rhp and the lhp is one of the most misunderstood

ARCHANGELIC FORCE ON THE PATHS

rts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth

BALANONES TEMPLE OF SET FAQ

ribed as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is mag

BEHOLDERS OF NIGHT

an path by michael w. ford october 2002 0) the luciferian essence that the roots of traditional witchcraft as they have emerged passes beyond western culture as a cornerstone of middle-eastern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. tha

dual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not

the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down versio

y could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibil

hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual father or mother, and to confirm responsibility and self-relian

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

buddhist teachings, they have come to be associated with the ancient indian spirits called yak.as, beings popularly found in hinduism, jainism, and indian buddhism. 2. obstacle demons (tib. bdud; skt. m.ra: obstacle demons are openly malevolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist teachings in their past lives, are said to be black in color, and eat human flesh. the sanskrit word associated with them refers to the kind of behavior exhibited by the god m.ra, the personification of sa.s.ra, who attempted and ultimately failed to hinder the enlightenment of the historical buddha..kyamuni. 3. flesh-eating demons (tib

and provide individuals with a degree of control over their immediate environment. for those involved in the karma orientation, perhaps more spiritually-minded lay individuals and low-level monks, offerings are made to transcendental deities in order to accrue merit. monastic individuals will also perform ritual services for merit. such acts of good works and building merit are necessary while on the path toward enlightenment. for those involved in the bodhi orientation, referring to monastic practitioners and high lamas, tutelary deities are primarily engaged for religious practice and deity yoga. once a monk or lama has reached an advanced degree of learning and contemplation, he is aware of reality more on the level of ultimate truth rather than relative truth. as such, all deities are

even riders appear403 as manifestations which arise from me. one should know as one s own mind that ultimate non-duality is wholly perfect. the stages of the practice and vow: abandon the flesh of the strong magical emanation;404 do not rely on the chief wooden poker;405 and do not spread out bears and tigers as mats.406 do not conceal the sharpness407 of the sharp-pointed mantra. do not obstruct the path408 with one s own anger. do not break the arrow409 at the time of turquoise. do not change the vital breath410 which is the clearing away of symbols. do not give up the blue vapors411 of na grun.412 refrain 397 of a horse. 398 of a horse. 399 1. barley (nas, 2. rice( bras, 3. wheat (gro, 4. peas (sran, and 5. millet (so ba. 400 candamah.krodha. 401 vajrar.jathang. 402 teakwood; sp. acacia

BLACK WITCHCRAFT

osphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of

with the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in the luciferian witchcraft grimoires in various manners, in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of the initiate, being as represented as paitisha, the rite of zoha

to ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their li

order of the dragon, the inner guild based around yatukivah persian and chaos sorcery. he is the author of luciferian witchcraft: which contains 12 different grimoires including the left hand path tantric grimoire, adamu, a forbidden book of sexual magick, goetic sorcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essa

BLAVATSKY H P ANTHROPOGENESIS

e physical form towards perfection- this, at the cost of a proportionate loss of spirituality. then, from the turning point, it is the higher ego, or incarnating principle, the nous or mind, which reigns over the animal ego, and rules it whenever it is not carried down by the latter. in short, spirituality is on its ascending arc, and the animal or physical impedes it from steadily progressing on the path of its evolution only when the selfishness of the personality has so strongly infected the real inner man with its lethal virus, that the upward attraction has lost all its power on the thinking reasonable man. in sober truth, vice and wickedness are an abnormal, unnatural manifestation, at this period of our human evolution- at least they ought to be so. the fact that mankind was never m

d under the guidance of "the sons of god" is allegorized in the sons of jacob. that there were two schools of magic, and that the orthodox levites did not belong to the holy one, is shown in the words pronounced by the dying jacob. and here it may be well to quote a few sentences from "isis unveiled" the dying jacob thus describes his sons "dan" he says "shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backwards (i.e, he will teach candidates black magic. i have waited for thy salvation, o lord" of simeon and levi the patriarch remarks that they. are brethren; instru[[footnote(s "pantheon" text 15[[vol. 2, page] 212 the secret doctrine. ments of cruelty are in their habitations. o my soul, come not thou into their secret; unto t

st base in matter, with the hate, envy, and craft of a spiritual intelligence" this is the exoteric rendering of the gnostics, and the allegory, though a sectarian version, is suggestive, and seems true to life. it is the natural deduction from the dead letter text of chapter iii. of genesis. hence the allegory of prometheus, who steals the divine fire so as to allow men to proceed consciously on the path of spiritual evolution, thus transforming the most perfect of animals on earth into a potential god, and making him free to "take the kingdom of heaven by violence" hence also, the curse pronounced by zeus against prometheus, and by jehovah-il-da-baoth against his "rebellious son" satan. the cold, pure snows of the caucasian mountain and the neverdying, singeing fire and flames of an exti

st. john, and in his revelation? emphatically we answer- no. his "dragon" is neptune, the symbol of atlantean magic. to demonstrate the negation the reader is asked to examine the symbolism of the serpent or the dragon under its several aspects- the sidereal and cosmic glyphs. every astronomer- besides occultists and astrologers- knows that, figuratively, the astral light, the milky way, and also the path of the sun to the tropics of cancer and capricorn, as well as the circles of the sidereal or tropical year, were always called "serpents" in the allegorical and mystic phraseology of the adepts. this, cosmically, as well as metaphorically. poseidon is a "dragon "chozzar, called by the profane neptune (peratae gnostics; the "good and perfect serpent" the messiah of the naaseni, whose symbo

thropomorphised logos, the unity of spiritual and physical powers, will have begotten in time (kronos) a progeny- dionysos-bacchus or the "dark epaphos" the "mighty one- the race that will overthrow him. where will he be born? prometheus traces him to his origin and birth-place in his prophecy to io. io is the moon-goddess of generation- for she is isis and she is eve, the great mother* he traces the path of the (racial) wanderings as plainly as words can express it. she has to quit europe and go to asia's continent, reaching there the highest of the mountains of caucasus (737, the titan telling her "when thou hast crossed the flood, limit betwixt two continents, fronting the burning east (810) that she must travel eastward, after passing the "kimmerian bosphorus" and cross what is evident

BLAVATSKY H P COSMOGENESIS

cted, and laughed. do your worst, sir, you cannot reach us, they said. but the smaller wept. they complained to the mother. she exiled bal-i-lu to the centre of her kingdom, from whence he could not move (since then) he (only) watches and threatens. he pursues them, turning slowly around himself, they turning swiftly from him, and he following from afar the direction in which his brothers move on the path that encircles their houses* from that day he feeds on the sweat of the mother's body. he fills himself with her breath and refuse. therefore, she rejected him" thus the "rejected son" being our sun, evidently, as shown above, the "sun-sons" refer not only to our planets but to the heavenly bodies in general. himself only a reflection of the central spiritual sun, surya is the prototype o

n the eternity, for they are their mother's husbands* like alone produces like. the earth gives man his body, the gods (dhyanis) his five inner principles, the psychic shadow, of which those gods are often the animating principle. spirit (atman) is one- and indiscrete. it is not in the tiaou. for what is the tiaou? the frequent allusion to it in the "book of the dead" contains a mystery. tiaou is the path of the night sun, the inferior hemisphere, or the infernal region of the egyptians, placed by them on the concealed side of the moon. the human being, in their[[footnote(s* vide in part ii, book ii "the seven souls of man" the divisions made respectively by messrs. gerald massey and franz lambert* another suggestive analogy between the aryan or brahmanical and the egyptian esotericism. th

of the soul with several nations, it was sacred to venus, the goddess born from the[[footnote(s* quoted in mr. g. massey's lecture[[vol. 1, page] 403 identity of typology. sea-foam, and it became later the symbol of the christian anima mundi, or the holy spirit. one of the most occult chapters in the "book of the dead" is ch. lxxx, entitled "to make the transformation into the god giving light to the path of darkness" wherein "woman-light of the shadow" serves thot in his retreat in the moon. thot-hermes is said to hide therein, because he is the representative of the secret wisdom. he is the manifested logos of its light side, the concealed deity or "dark wisdom" when he is supposed to retire to the opposite hemisphere. speaking of her power, the moon calls herself repeatedly "the light w

to destroy them. do thou, whose wisdom is immeasurable (ameyatman) instruct us in some device by which we may be able to exterminate the enemies of the gods "when the mighty vishnu heard their request, he emitted from his body an illusory form (mayamoha "the deluder by illusion) which he gave to the gods and thus spake "this mayamoha shall wholly beguile the daityas, so that being led astray from the path of the vedas, they may be put to death. go then and fear not. let this delusive vision precede you. it shall this day be of great service unto you, o gods "after this, the great delusion, mayamoha, descending to earth, beheld the daityas engaged in ascetic penances, and approaching them, in the semblance of a digambara (naked mendicant) with his head shaven. he thus addressed them, in gen

on reasoning that are accepted by me and by other intelligent persons like yourselves! thus by numerous methods the daityas were unsettled by the great deceiver (reason. when[[footnote(s "there was a day when the sons of god came before the lord, and satan came with his brothers, also before the lord (job ii, abyss, ethiopic text[[vol. 1, page] 423 the deception, an allegory. they had entered on the path of error, the gods mustered all their energies and approached to battle. then followed a combat between the gods and the asuras; and the latter, who had abandoned the right road, were smitten by the former. in previous times they had been defended by the armour of righteousness which they bore, but when that had been destroyed they, also, perished (journal of the royal asiat. society, vol

BLUE EQUINOX

ds these books as the foundation of a library. section 2. other books, principally fiction, of a generally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. bla

every distraction, and find amusement in any accident: but if he were intent upon the play, every such incident would annoy him. his attitude to these is then an indication of his attitude towards the play itself. at first the habit of attention is hard to acquire. persevere, and you will have spasms of revulsion periodically. reason itself will attack you, saying: how can so strict a bondage be the path of freedom? persevere. you have never yet known liberty. when the temptations are overcome, the voice of reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of yourself, and therefore of the universe. when this is fully attained, when you sit securely in the saddle, then you ma

s become the great ally. and now, rooted in this perfection, your self become the very tree of life, you have a fulcrum for your lever: you are ready to understand that this pulsation of unity is itself duality, and therefore, in the highest and most sacred sense, still sorrow and illusion; which, having comprehended, aspire yet again, even unto the fourth of the gifts of the law, unto the end of the path, even unto light. iv of light i pray you, be patient with me in that which i shall right concerning light: for here is a difficulty, ever increasing, in the use of words. moreover, i am myself carried away constantly and overwhelmed by the sublimity of this matter, so that plain speech may whirl into lyric, when i would plod the equinox 120 peaceably with didactic, expression. my best hop

d any communication from, the order. he laments his negligence in this respect, but writes .yet know i well that i alone have suffered and shall suffer from this negligence, and i must humbly take any results that may arise out of my failure. still, even though i may have neglected the advice given me when i first became a probationer, i feel that i have progressed, be it never so slightly, along the path which from the first i set out to tread. may it not be, o adonai, that even now the second six months may be made to balance the first six, and that what is passed may yet be for the best. at that time he had not found out that things always turn out for the best; it took him a long while to realize this, but it is evident that soon afterwards his efforts produced some result; for we find

t nothing. again three days have passed since i made entry in this book. i cannot talk of what has happened during those three days, it seems useless to try and do so, in fact it seems useless to make this entry at all except that i know not what is before me, and i feel that had i (or if i) lived longer upon this planet it would have been my life work, indeed it must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetn

BOOK OF ENOCH

yelids, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to t

sons, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built

stened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shak

haking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was larger than the former and all its doors were open before me, and it was built of a tongue of fire. 14.16] and in everything, it so excelled in glory and splendor and size, so that i am unable to describe to you its glory and its size. 14.17] and its floor was fire, and above lightning and the path of the stars, and its roof also was a burning fire. 14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his raiment was br

nds of the earth, and there i saw three gates of heaven open; and the south wind, the mist, and the rain, and wind, come out from there. 36.2] and from there i went towards the east of the ends of heaven, and there i saw the three eastern gates of heaven open, and above them, there were smaller gates. 36.3] through each of these smaller gates, the stars of heaven pass, and go towards the west, on the path that has been shown to them. 36.4] and when i saw, i blessed, and i will always bless the lord of glory, who has made great and glorious wonders so that he might show the greatness of his work, to his angels, and to the souls of men, so that they might praise his work. and so that all his creatures might see the work of his power, and praise the great work of his hands, and bless him fore

BOOK OF PLEASURE

ure? when he becomes accustomed, loses reality, and no longer deterred, will he then create god and miseries afresh? oh, folly of the world, deny thy faith, renounce this bloody-sceptred god and confess. the completion of folly is the beginning of childhood, but of the book of pleasure (self love) get any book for free on: www.abika.com 37 knowledge there is no end. it was the straying that found the path direct. from childhood, i have never denied my invincible purpose. oh, silent watcher, thou sleepless eye of the universe, watch over the beginning of all my ideas. the misery of the world would seem eternal, whilst i, in the midst, like an infant not yet smiling, am impervious in purity (of self-love) but i dare not claim its service! i am in eternal want of realization, poor though i be

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eplicas of ancient swords, these days. if you decide to get a ready-made one, again do some work on it yourself. in fact, since it is a coven tool, it is nice if the whole coven either get together to make one or join in engraving and decorating it. other tools other ritual tools are the wand, staff, bell ^burin or white-handled knife, cord(s. which of these you use none, some, all will depend on the path you decide to follow. if you follow one of the established traditions then it will have been decided for you. if you are starting from scratch, then it may take you a while (weeks, months, perhaps even years) to discover which you really need and which you don't. if you want a wand there are several options available. some say that it must be of rowan wood, others say of ash, or willow, h

, seeking entry" priestess "who caused her to come here" maiden "she came herself, of her own free will" priest "what does she seek" maiden "she seeks to become one with the lord and the lady. she seeks to join with us in our worship of them" priestess "who can vouch for this person" squire "i can. as her teacher* i have shown her the ways; pointed her in the right direction and set her feet upon the path. but she has chosen to take this step and now bids you give her entrance" priest "can she be brought before us" squire "indeed she can" priestess "then let it be so" squire takes cord and athame; maiden takes blindfold and candle. they go, clockwise, around circle to the east and there exit the circle.t they go out of the temple, to the initiate. maiden blindfolds her while squire binds h

. generally cowans cannot attend circles, though some traditions do have allowances for such visitors. i personally think cowans should be able to sit-in at the religious rites (not the working of magick, however, if all of the coven are agreeable and if the coven works robed rather than skyclad. what better way to learn of the true spirit of the old religion and to determine whether or not it is the path sought? it also, incidentally, is excellent public relations, helping straighten the popular misconceptions. participation is very important in religion. one of the detractions of christianity, i think, is the fact that the average worshipper is little more than a spectator. lesson five: covens and rituals/ 55 sitting in the "audience, as it were, s/he can only watch most of the ritual al

inter: a time to celebrate; a time to welcome the god as he starts his journey down the tunnel of darkness that bears the light of our lady at its end" priest/ess "the old year ends" all "the new year begins" priest/ess "the wheel turns" all "and turns again" priest/ess "farewell to our lady" all "welcome to our lord" priest/ess "goddess-summer draws to a close" all "god-winter sets his foot upon the path" priest/ess "hail and farewell" all "hail and farewell" priest and priestess lead coven in a dance around the circle. this may be followed, or accompanied, by a song or chant (see lesson twelve and appendix d for dances, songs and chants. priestess takes up homed helmet and stands before altar. priestess "gracious goddess, we thank thee for the joys of summer. we thank thee for all thy bo

at" with priest and priestess leading, the coven move deosil around the circle, walking or dancing as each feels fit, with small drums or tambourines giving a beat. circle as many times as you wish. priest and priestess start singing a hymn to the gods and all join in. eventually all halt and singing ends. priest "the lord has reached the end of his journey" priestess "the lady sets her foot upon the path" then follows an enactment of a seasonal motif (e.g. triumphant return of the goddess from the world between lives; creativity/reproduction; start of one of the breeding seasons for animals, both wild and domestic; dancing about the maypole; driving of cattle between two fires to ensure a good milk yield. bell is rung seven times. covener "the gates swing back and forth and all may freely

BUDGE E

and wears a disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever

rm, seated on a throne, wearing plumes and an uraeus on his head, with "life" in his right hand, and the sceptre in his left; this god is called afu-asar, and he is seated under a canopy which is formed by the body of a monster serpent called ankh-aru-tchefau-ankh-aru. the text which refers to the first three gods reads "the majesty of this great and holy god saith, grant thou me to come forth on the path by thy spittle) and by [thy] throat and let me utter the word which is maat to ankhit, and let me open thy fold, for i have come to illumine the darkness, and to embrace him that is in mehen" the text which refers to afu-asar reads: p. 149 [paragraph continues "this god saith unto osiris, who dwelleth in the serpent mehen, hail, osiris, governor of the tuat, thou lord of life, thou ruler

human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of the nine servants are- 1. hetep-ta. 2. amen. 3. sesheta-baiu. 4. sekhen-khaibit. 5. neb-er-tcher. p. 167 6. mennu. 7. mathenu. 8. metrui. 9. peremu. of these gods it is said: click to view servants of the god ra [paragraph continues "those who are in this p. 168 picture are those who are on the path along which this god is towed, and they have their swathings before them in the form in which the god himself [had them. this our great god crieth out unto those who have their life in them, in [their] heads in their forms, and this god crieth out to them by their names. their work is [to seize] the enemies of ra everywhere throughout this city, and then to make their heads to pass under

CASE PAUL F THE BOOK OF TOKENS

rd of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of

ifficult and laborious is the conquest of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 on the tree of life the path of the letter gimel joins kether to tiphareth. but in the meditation gimel is referred correctly to chokmah, the second sephirah, because the letter-name, gimel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2 the quotation

at every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dw

e, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i see him not; he passeth on also, and i perceive him not. yet is the secret of that way hidden in t

the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the foundation of beauty in the place of the supernals. and why is it so called? because it riseth in binah and proceedeth unto tiphareth, and that same binah is thus the foundation of beauty; yet her place is among the supernals, for she is the second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

itical strength, particularly in australia and parts of the usa. on-line covens are also springing up and they are an excellent way for solitary practitioners to gain support and information. reliable, bona fide covens will offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting

coldest hour to be reborn as lugh, radiant son; at that hour i bring the promise that the sun will not die, but as the wheel turns bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields

hildren and for the growth of new love and trust, especially after betrayal or a setback. pink rituals are excellent for restoring self-esteem and healing wounded emotions, for letting go of past hurts involving family or childhood, for quiet sleep and for the mending of quarrels. pink candles are best burned on friday. a practical guide to witchcraft and magick spells. magenta magenta represents the path of service to others, especially for older women and men in the role of wise counsellor. it can help all in the caring professions and will help anyone transform experiences, both positive and negative, into wisdom that can be offered to guide others. magenta candles are best used on friday. brown brown is a colour of saturn, the roman form of cronus, god of time. deposed by his son jupit

CHRONOLOGIA RORISPERGIUS

s dores de pythagore expliques" 1815-1890 adrien peladan 1816- 1909 william alexander ayton -alchemist 1816-1907 moritz steinschneider. bibliographer of judaica published: jewish literature from the eighth to the eighteenth century. 1816: antoine fabre d'olivet publishes "la lange hebraique restituee" a grammar of biblical hebrew "to the torch-bearers of the seven-tongued-flame who have ever been the path-finders and lights on the way-of-knowing and being, i offer at thee dawn-of-the-new-day this volume-"hebraic tongue restored" 1821 richard laurence published the first english translation book of enoch 1822 jean-francois champollion began to decipher the egyptian hieroglyphs. 1823 lenain publishes la science kabbalistique ou l'art de connaitre les bons genies. 1828 june 19- july 26, 1892

COLLIER IRENE CHINESE MYTHOLOGY

er war accepted the challenge. gong swept down to earth, placing legions of his strongest soldiers on a floating raft made of bamboo reeds. it was ablaze with flags, drums, and the cries of a thousand battle-thirsty men. the raft surged across the water, sending jagged waves breaking across the sea. huge sprays of seafoam bubbled and frothed around the raft. zurong placed himself strategically in the path of gong s warriors. as gong s battle raft approached, zurong blasted forth a huge, towering pillar of fire. the leaping flames were sucked into the hollow cores of the raft s bamboo poles, which burst into flame, plunging gong s soldiers to their watery deaths. gong jumped off the burning raft and dove down into the sea. quickly, the water god called forth all his loyal subjects: the gian

COSIMANO CHARLES ELEMENTARY PSIONICS

on. you should begin to notice, after a short time, that he has a hard time keeping his mind on the lecture and will begin to seriously fidget and may even take an aspirin. sound's like fun, right? you should have heard the howls of outrage when i first wrote that and that is why i have kept it in. the fellow who ran borderland even called me to remonstrate with me and attempt to guide me back to the path of new age righteousness. it was wild! in the words of oswald sprengler "when one has an opportunity to annoy people, one should do so" you may experience some difficulty visualizing the drill with your eyes open, but do not be discouraged by that. it is a skill that sometimes takes a bit of practice and even if you do not actually see the drill, merely knowing that it is there is usually

CULTUS SABBATI

d ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects p

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

y tell them they should think and to follow what their heart and intuition tells them. i could not agree more. but what do i see happening? i see people being told by elements within the new age what they should think and do. this is not done as a suggestion, it is almost an order. failing to accept this 'advice' is seen as confirmation that you have gone "off your path. for "off your path" read "the path that someone else thinks you should be on. are such people not seeking to impose their intuition and their belief system on others instead of respecting another's right to follow their heart and instincts in the way they demand to be allowed to follow their own? i thought this was something the new age was supposed to be challenging, not perpetuating. i see censorship in the new age to ke

e know it all, we are revealing how little we know. this book runs to 500 pages and yet it only scratches the surface of what is happening. so what is freedom? those three versions of 'freedom, the robot radicals, elements of the new age and christian patriotism, are not to my eyes, freedom at all. they are different ways of saying "i know best. freedom, for me, is the right of everyone to follow the path they feel is correct for them and to respect another's right to choose a different path. the only time their behaviour deserves to be challenged is when they seek to impose their views on others. this requires a switch in our attitudes. it means allowing people to believe things that we don't agree with and to support their right to speak of those views openly without suppression. we need

DAVIDSON DAN SHAPE POWER

rgy is a condensed form of aetheric energy. the orgone box, with its layering of natural dielectric and conductive materials, collects and intensifies orgone energy so it can be utilized. orgone energy stimulates radioactive materials to increase their half life and hence form a possible mechanism to get rid of radioactive waste. because the orgone box can stimulate radioactive decay, this may be the path to a very simple method of power generation using shape power by utilizing the ion products from the decay. the big clinker in all this is the fact that dangerous orgone (dor) is created which may be more inimical than the radioactivity itself. concentrated orgone energy has potential uses in the health sciences to bring about better, more natural, non-invasive forms of healing and therap

the main theme of this chapter is that the pyramid shape is a natural transducer of aetheric energy into electromagnetic energy. the pyramid shape, as well as triangles made in the same proportion as the great pyramid, naturally collect and focus aetheric energies. because of the pyramid shape; the interacting aetheric energies are converted into electromagnetic energy and electrons. thus we see the path to a possible method of power generation using shape power. 4.10 bibliography 1. the great pyramid. its divine message, d. davidson and h. aldersmith, london, william rider and son ltd, 1924. 2 pyramid power. max toth and greg nielson, freeway press, 1974. 3. the guide to pyramid energy. bill kerrel and kathy gorggin, pyramid power v, inc, 1975. 4. energy: breakthroughs to new free energy

DEITUS

. this leads to misery on their part and sometimes on the part of others. crowley says, every man and every woman is a star. this means, essentially, that each person has a unique course set out before him. from the moment of his birth, he must follow the course determined by his magical will. a planet cannot stop in its orbit to question the validity of its path around the sun. it simply follows the path which has been set. do what thou will shall be the whole of the law. by questioning our actions or the effects that those actions have upon others, we cause more hurt than by simply acting upon our will and not worrying about the consequences to others. love is the law, love under will. it is the nature of man to love and to seek union with another. when the will of two beings are joined

DEMONIC BIBLE

ll the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a complete system of magic which should allow a novice to progress to an eventual understanding of deitus. the rituals bath of purification on the night you begin the rituals of the demonic bible, prepare a bath with salt water, light black candles, light incense, and recite an incantantion to the dark

DIABOLUS

or the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adversary and the bride of the devil, cain the son iv. the gnostic yaltabaoth, child of chaos v. the path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this n

pposer from a historical and mythological standpoint as well as from a practitioners own viewpoint. this will present the very need of imagination within magick itself, an essential ingredient to successful sorcery. while i am limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a

h is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of pri

it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it to the god of the right hand path, the path of satan or lucifer/ahriman gives back to the self; and all responsibility falls in the initiates lap; they are in control of their own destiny be it success or failure, rather than bending knee and trusting in an exterior force. if you cannot trust and be strong within yourself first, how could one ever hope to have the stability to be a decent individual with honor? ahriman indeed opens

he path of satan or lucifer/ahriman gives back to the self; and all responsibility falls in the initiates lap; they are in control of their own destiny be it success or failure, rather than bending knee and trusting in an exterior force. if you cannot trust and be strong within yourself first, how could one ever hope to have the stability to be a decent individual with honor? ahriman indeed opens the path towards the subconscious, which can be called asare- tariki, darkness and the powers of the left. as religious aggressors attest that such a religion of sorcery depopulates, history merely offers a balanced statistic of facts more murders and destruction were caused by monotheistic religions of god and christ than any so called satanic beliefs. if you consider the laws of nature, the law

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

most people today. it is the word from which the term "witch (q.v) is said to have evolved from. some sources claim the word wicca is derived from a word meaning "to bend, or shape" as in the ability of members of this faith to be able to bend, or shape their consciousness and thus reality to their wills. another source claims the word wicca came from a word meaning "wise" thus, those who follow the path of wicca are called, the "wise ones" a follower of modern day wicca is called a "wiccan" the modern wiccan movement, as a formal religion and philosophy, began with the writings of gerald b. gardner (q.v) and doreen valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershi

DION FORTUNE MYSTICAL QABALA

cles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the path, snatch from their daily avocations to give to the pursuit. they must, that is to say, be handled by a technique which enables them to be readily concentrated and equally readily dispersed, because it is not possible to maintain these high psychic tensions while living the hard-driving life of the citizen of a european city. experience proves with unfailing regularity that the methods of

are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a first cause becomes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil is drawn in one place, and for others

successively the mystical qabala page 31 spheres of the planets, but binah is the first of the emanations to be so assigned; kether is called the first whirlings, and chokmah the sphere of the zodiac. 9. now saturn is the father of the gods; he is the greatest of the old gods that were the predecessors of the olympians over which jupiter rules. in the secret titles attributed to the tarot trumps, the path of saturn is called, according to crowley, the great one of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under bina

' and those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body is contained by them on mystical qabala page 33 [page 48] every side, and through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second

arising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is the way of the mystic as distinguished from that of the occultist; it is swift and direct, and free from the danger of the temptation of unbalanced force that is met with in either pillar, but it confers no magical powers save those of sacrifice in tiph

DION FORTUNE PSYCHIC SELF DEFENSE

e accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not slee

, and found to her surprise that from that day forth she was free from her fear of the sea. i am not a co-mason, and speak subject to correction, but i believe i am right in saying that co-masonry differs from other forms of masonry in that elemental invocations have been introduced into it. the element of air, as all occultists know, is a very tricky element to deal with. more initiates turn off the path in the grade of air than in any other, and it is rare to see a ritual of air worked without something being dropped or knocked over. it is a quarrelsome element; when it is being worked, the operators are apt to bicker and squabble. it is also intimately associated with sex, as is revealed by its symbolism. if an occultist is making a magic circle, and for any reason wishes to seal it wit

tively seldom that the unseen comes in search of human beings. as the caterpillar told alice concerning the puppy-dog "you let it alone, and it will let you alone" but if we begin to study occultism, or even to dabble in it, sooner or later we are liable to obtain results, provided, of course, that the system we are using contains the germs of efficacy. in the case of a person who is coming on to the path for the first time, progress is necessarily slow and laborious; but a soul that has taken initiation in previous incarnations may reopen the latent psychic faculties so rapidly that the problem of maintaining the harmonised co-ordination of the personality becomes a serious one. it is exceedingly common for a person who is making his first contact with the occult movement to experience ps

the vigil before we can sit at the feast. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, pat

we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. we have already noted that the qlippoth of the sphere of luna are called the obscene ones. hence it is that when the unstable soul advances by the path of saturn that bridges the astral and enters the sphere of luna, he touches her hecate aspect and finds himself en rappart with the gamaliel, the obscene ones, whose chief is lilith, she who giveth lustful dreams. need we then wonder that freud finds the dreams of the neurotic filled with sexual images in their most perverted and debased forms? the rabbis knew their psychology just as wel

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the head of his holy mariners and established himself upon the throne of the two horizons. the holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. now the holy god arose, and the gods who followed him as though he were pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. the flame of life departed from him, and he who dwelt among the cedars) was overcome. the holy god opened his mouth, and the

ng near flames of fire. text [chapter lxiiib (i) the chapter of not being scalded with water [he saith "i am the oar (2) made ready for rowing, wherewith ra ferried over the aged godlike ones (3) i plate xv. http//www.sacred-texts.com/egy/ebod/ebod22.htm (4 of 6 [8/10/2001 11:28:11 am] carry the moistures of osiris to the lake away from the flame which cannot be passed (4; he is turned aside from the path thereof and he is not burned in the fire. i lie down with the hamemu (5) i come unto the lion's lair, killing and binding; and i follow the path by which he came forth" vignette: ani carrying a sail, emblematic of breath and air. text [chapter liv (1) chapter of giving breath in the underworld. saith osiris ani "i am the egg of the great cackler, and i watch and guard that [1. for the tex

of the rayed sun. illustrations] p. 319 text [chapter xci (i) the chapter of not letting the soul of a man be captive in the underworld. saith osiris ani "hail thou who art exalted, thou who art adored (2) thou mighty one of souls, thou ram (or soul, possessor of terrible power, who dost put fear of thee into the hearts of the gods, thou who art crowned upon thy mighty throne! it is he who maketh the path for the khu and for (3) the soul of osiris ani. i am furnished [with that which i need, i am a khu furnished [with that which i need, i have made my way unto the place wherein are ra and hathor" rubric: if this chapter be known, ani shall become like unto a shining being fully equipped in the underworld. he shall not be stopped at any door in the underworld from going in and coming out mi

at which was shut is opened,[2] and; the place of bondage is opened unto my soul [according to the bidding of][3] the eye of horus. i have bound and stablished (3) glories upon the brow of ra [my] steps are made long [my] thighs are lifted up; i have passed along the great path, and my limbs are strong (4) 1 am horus, the avenger of his father, and i bring the ureret crown to rest upon its place. the path of souls is opened [to my soul" next: plate xviii. plate xvii. http//www.sacred-texts.com/egy/ebod/ebod24.htm (3 of 3 [8/10/2001 11:28:21 am] sacred texts egypt index previous next plate xviii. my soul (5) seeth the great god within the boat of ra on the day of souls. my soul is (6) in the front among those who tell the years. come; the eye of horus, which stablisheth glories (7) upon the

h even unto the ends (27) of heaven' i, the guardian, take possession of the things which belong to horus and osiris in the underworld. horus telleth aloud unto me that which (28) his father had said concerning me in years [gone by, on the day of the burial [of osiris. i have given unto thee the nemmes of the double lion-god which i possess (29) that thou mayest pass onward and mayest travel over the path of heaven, and that they who dwell on the confines of the horizon may see thee, and that the gods of the underworld may fear thee (30) and may fight for thee in their habitations. the god auhet is of them. the gods, the lords of the boundaries of heaven, they who are the warders (31) of the shrine of the lord, the only one, have fallen before my words, have fallen down before [my] words

ELLIS LOW TWELVE 1907

his eyes fixed on the floor at his feet. then he began walking slowly forward, still gazing downward. every one curiously watched him, wondering what he meant. suddenly, when he had reached a certain point, he stopped with an expression as of fear on his face, threw up his hands, and leaped backward a couple of paces, for all the world like a person who hears the warning whirr of a rattlesnake in the path in front of him. but it was observable that in making this singular movement, he did precisely what he should have done with his hands. he was "all right" the master invited him to a seat among the brethren, and courteously thanking him with an inclination of the head, brother jennings looked around, and seeing a vacant place at my side bowed to me with a pleasing smile and sat down. ther

ed up thus: the apaches whom we had been chasing for weeks were known to be camped hardly a fourth of a mile away, in a basin among the rugged fastnesses of the mountain spur. they would remain there until dawn, in the hope of taking us at a vast disadvantage. if nothing of the kind occurred, they would resume their flight at the earliest streaking of daylight. their scouts were not only watching the path which we were likely to follow, but, as a matter of course, were guarding their camp from every side. matters being thus, could we steal upon them from an unexpected direction, bursting like a cyclone into their camp and taking prisoners or wiping out the whole band? how eagerly every one of us hoped that such might be the issue 1 it would mark the end of this awful campaigning and our re

i replied with dignity and courtesy, but it was like pouring oil upon the raging flames "one morning when i came out of my door i saw a book lying on the porch. upon examination, i found that it had been shot half through by a revolver bullet, all the leaves had been cut by a razor and four grossly insulting messages were written within. i knew that action would follow these threats, but i was in the path of duty, and was resolved to go forward, content to do the will of the only one to whom i bow the knee "a few nights later, just as i had closed my prayermeeting, and was about to pass out of the door to go home, i was confronted by a woman, a member of my church, whose face and manner showed that she brought momentous news. beckoning me to one side, she said in an excited undertone `mr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

te: http//www.ananda.org. sources: nordquist, ted a. ananda cooperative village. upsala, sweden: borgstroms tyckeri ab, 1978. walter, j. donald [kriyananda. cities of light. nevada city, calif: crystal clarity publishers, 1987. cooperative communities: how to start them and why. nevada city, calif: ananda publications, 1968. crises in modern thought. nevada city, calif: ananda publications, 1972. the path. nevada city, calif: ananda publications, 1977. ananda cooperative village see ananda church of god-realization ananda marga yoga society controversial hindu religious group with branches in many western countries. it was founded in january 1955 in railway quarters no. 339, jamalpur, india, by probhat ranjam sarkar (b. 1921, a former railway accounts clerk and journalist known by his reli

ves and communism makes them beasts; prout offered a middle way of socialist autocracy. the meditation and yoga materials are generally released under sarkar s religious name, and his political writings under his birth name, phabhat rainjan sarkar. the two movements are officially independent of each other, though informally they are closely associated. initiates to ananda marga are instructed in the path of bliss by a teacher (guru. included in the instructions are the traditional yogic disciplines of yama and niyama, the do s and don ts of yoga. the disciple is admonished to abstain from violence, falsehood, theft, incontinence, and acquisitiveness, and to follow a path of purity, contentment, austerities, study, and dedicated activity. they are told to meditate twice daily and work towa

y a teacher (guru. included in the instructions are the traditional yogic disciplines of yama and niyama, the do s and don ts of yoga. the disciple is admonished to abstain from violence, falsehood, theft, incontinence, and acquisitiveness, and to follow a path of purity, contentment, austerities, study, and dedicated activity. they are told to meditate twice daily and work toward bringing all to the path of perfection. social service is also emphasized. both ananda marga and the proutist party developed through the 1960s. in 1967 and 1969 the proutists ran candidates for office in india. then in 1971 sarkar was accused by a former follower of conspiracy to murder, and he was arrested and left in jail awaiting trail. in the meantime, prime minister indira ghandi proclaimed a national emerg

l others, differing from them only in a malice and an impiety more worthy of a demon than of a man. more recently, however, cardinal bellarmin asserted that antichrist will be the son of a demon incubus and a sorceress. he will be a jew of the tribe of dan, according to malvenda, who supported his view with the words the dying jacob spoke to his sons, dan shall be a serpent by the way.an adder in the path: by those of jeremiah, the armies of dan will devour the earth; and by the seventh chapter of the apocalypse, where st. john has omitted the tribe of dan in his enumeration of the other tribes. elijah and enoch will return to convert the jews and will die by order of antichrist. then christ will descend from the heavens, kill antichrist with the two-edged sword, which will issue from his

1934. besant, annie. the masters. adyar, india: the theosophist office, 1912. the white lodge and its messengers. adyar, india: theosophical publishing house, 1931. creme, benjamin. the reappearance of the christ and the masters of wisdom. london: tara press, 1980. garver, will i. brother of the third degree. halcyon, calif: halcyon temple press, 1894, 1929. leadbeater, charles w. the masters and the path. adyar, india: theosophical publishing house, 1925. prophet, elizabeth clare. the great white brotherhood in the history and religion of america. los angeles: summit university press, 1976. sinnett, a. p. esoteric buddhism. london: trubner, 1883. the mahatma letters to a. p. sinnett. london: t. fisher unwin, 1924. stone, joshua david. the ascended masters light the way: beacons of ascensi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american branch of the theosophical society by katherine tingley. over the next years he worked on the decor of the buildings, wrote articles for the community s periodical, the theosophical path, and did numerous illustrations for the path. his painting the path was used as the cover art of the journal for many years. machell died at point loma on october 9, 1927. machen, arthur (llewellyn (1863.1947) british novelist born march 3, 1863, at carleon-on-usk, wales, who became one of the leading authors of english occult fiction, but was undeservedly neglected during his lifetime. he was a close friend of arthur edward waite

t hoomi lal singh (usually signing letters k.h, the master morya (known as master m, master ilarion or hilarion (a greek, djual khul (or d.k, and the maha chohan. sources: jinarajadasa, c. the early teachings of the masters. chicago: theosophical press, 1925. johnson, paul. in search of the masters: behind the occult myth. south boston, va: the author, 1990. leadbeater, charles w. the masters and the path. adyar, india: theosophical publishing house, 1925. masters, robert e. l (1927) co-founder with wife, jean houston, of the foundation for mind research, manhattan, new york, conducting experiments in the borderline between mental and physical experience. masters has a background of poetry and sexology and was formerly director of the visual imagery research project and the library of sex

rtian language, and she believed herself to be the reincarnation of marie antoinette and a hindu princess. in his discovery of a more mundane explanation of smith s phenomena, flournoy made her one of the most notable mediums in the history of psychical research, if not spiritualism. healing mediums the diagnosis and cure of disease were extensively practiced by spiritualist mediums, following in the path of the older somnambulist and magnetic healers, who not only traced the progress of diseases but also diagnosed and prescribed modes of treatment. the prescribing aspect of the healing mediums work has largely been discarded since it frequently falls into the legal category of nonphysicians practicing medicine. in the beginning it was not considered proper for healing mediums, most of who

of intense yoga discipline and meditation, has mysticism encyclopedia of occultism& parapsychology. 5th ed. 1084 published his experiences and the perceptions accompanying them in a series of books, which during the last years of his life attracted the attention of scientists in investigating the phenomenon. paranormal side effects most religions have reported miraculous phenomena associated with the path of mysticism, including visions, disembodied voices, levitation, and gifts of healing. christian saints have their miracles and the yogis have their occult powers. it would seem that with the transcendence of normal mental and emotional life, there is an area of transcendence of normal physical law. however, the mystic is warned not to be snared by such phenomena, since it will activate e

cience and technology, glasgow. he authored many papers and books on anthropology, geology, psychology, administration, and sociology. in the field of parapsychology he took a special interest in telepathy and clairvoyance in relation to psychedelics. he was chairman of the symposium on methodology of research at the conference on parapsychology and psychedelics held in november 1958 in new york. the path a popular term to indicate the way an individual leads a religious life, especially if the way is prescribed with stages leading encyclopedia of occultism& parapsychology. 5th ed. the path 1189 toward a preset goal. with theosophy this term has taken on a special meaning in that it is used to denote not only the path itself but also the probationary path along which an individual must jou

ESOTERISM AND THE LEFT HAND PATH

hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human nature to a godlike nature is the goal of the left hand path. unlike many satanists or theories in new age, dragon rouge does not believe that man is alre

FAUST

zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled of my own volition. i like full, fresh cheeks best of all the lot. i m not at home when corpses seek my house; i feel about it as a cat does with a mouse. the lord tis well!

ere would please me, i must say, a little freedom and divertisement upon a pleasant summer holiday. mephistopheles make use of time, its course so soon is run, yet system teaches you how time is won. i counsel you, dear friend, in sum, that first you take collegium logicum. your spirit s then well broken in for you, in spanish boots laced tightly to, that you henceforth may more deliberately keep the path of thought and straight along it creep, and not perchance criss-cross may go, a- will-o -wisping to and fro. then you ll be taught full many a day what at one stroke you ve done alway, like eating and like drinking free, it now must go like: one! two! three! in fact, when men are fabricating thought, it goes as when a weaver s masterpiece is wrought. one treadle sets a thousand threads a

mazons will be your women, and a hero every child. chorus. hallowed poesy, soar aloft heavenly, shine on, thou fairest star, farther and still more far, yet dost thou reach us still, yet do we hear and thrill, joyous we are. euphorion. no, not a child am i appearing, a youth in armour i come on, who, joined with strong men, free and daring, great deeds in spirit now has done. away! no stay, on to the path where fame is won. helena and faust. scarcely thou to life art given, scarcely knowing day s glad beam, yearning dizzily art driven to the field where sorrows teem. are then we naught to thee? is the lovely bond a dream? euphorion. hear ye the thundering on the ocean? how thunder back the vale and wood? in dust and foam, in fierce commotion, host charges host in weltering blood, and for a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nterest has been fueled by the discovery of the dead sea scrolls, the recovery of an almost intact copy of the long-lost gospel of thomas at nag hammadi,20 and a growing interest in the enigmatic revelation of john spurred by the advent of a new millennium. many christians are also finding new meaning and inspiration in the testimonials left by christian saints and mystics of their experiences on the path. these documents, along with new interpretations of the teachings of master yeshuvah in the peshitta, are reinforcing the understanding that the mystical element flourished in the early church, and that the entire history of christianity is replete with mystics. many of the ideas and practices of the mystical qabalah are reflected in those of mystical christianity. the mysteries of the la

ance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, bhakti yoga (way of devotion, and jnana yoga (way of direct knowledge of the divine source. the mystical teachings, literature, and histor

i latifas and the tantric chakras. 2 f 3#0 tree of the treasuries of the house of elohim :2% e= i2' through the will of small face, some return back to the creation from the ultimate experience in the roots of the tree. for such souls, the tree takes special form as trees of perfection for whom the illusion of the fall into dualistic consciousness of sefirah kingdom no longer exists. awakening in the path of devotion to small face (called bhakti yoga in india) results in the transformation of the soul into a tree of perfection way of the alef a of unity (figure 4.6. on this perfect tree, the power of consciousness (sans. chitshakti) concentrates in the heart center (sefirah beauty/last. a yogi who has awakened to vast face consciousness via the path of concentration and discrimination betw

internal environments. the external environment is the setting in which the meditator practices, and the internal environment is the mind. the practices that each aspirant employs is a matter of individual choice. it is important to develop inner listening skills to connect with and hear the divine guidance that issues from within, or sometimes, through surprising external sources. as a mystic on the path, your individual life is your current yogic teaching story by which the divine leads you through karmic lessons and the process of spiritual growth. so, be vigilant throughout the course of your days and in your dream state for those moments when god is communicating with you. once on the path, there are no coincidences, no accidents. try to make your meditation a routine part of your lif

t allows each person to 54' 8: h" 2: 2 2:e 8% customize and evolve a routine of practices, within certain parameters. so, by way of example, this section presents a more elaborate process. in a more elaborate routine of practices, as soon as you open your eyes in the morning, before all else, mentally praise the lord and give thanks for another day of embodied human life and the grace of being on the path of spiritual awakening. if you have been sleeping with a partner, silently acknowledge their inherent divinity as the lord hvhy or queen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the f

FOCUS OF LIFE

ither-neither. now thus is concentration explained "the will, the desire, the belief; lived as inseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. in all things there is no necessity. become weary of devising wisdom in morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

th god himself and his works through the power of the name. the two branches of spanish cabalism are thus both based on the name or names; they are complementary to each other and' on the cabala, see g. g. scholem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of the path of the names was the thirteenth-century spanish jew, abraham abulafia, who developed a most complex technique of meditation through a system for combining the hebrew letters in endless varieties of permutations and combinations. though cabala is primarily a mysticism, a way of trying to know god, there

go philosophiam catholicam uoco. secunda, tertia, et quarta pars est triplex merchiana, correspondentes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, practicat to

cabalist conclusions, for the fifty-sixth conclusion shows that he knew something of the mystery of the name of god with seventy-two letters: qui sciuerit explicare quaternarium in denarium, habebit modum si sit peritus cabalae deducendi ex nomine ineffabili nomen 72 literarum. 1 all that we need to retain of the mysteries of the cabalist conclusions is that pico knew in some form the outline of the path of the sephiroth and its connections with the cosmos, and that this was why cabala connected with natural magic as its higher form. from the magical conclusions, we know that he did envisage doing practical cabala, or cabahst magic, though the details of the way in which he did this only the initiated can explain. more could doubtless be learned from reuchlin's de arte cabalistica (1517)2

FRATER ELIJAH ANGELS OF CHAOS

agnificence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a

king back upon ones birth. at the lowest strata we encounter the bestialities of zos. always attempting in blind knowledge, rising away from nothing. the attempts become fool hardy until the absolute absurdity called self is reached. invocation of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting disarray of void. to establish a splotch of black amid the white. the inverse spaces bring calamity into their boring tunnels. the point of crossover is the star of daath. we leap and propel our light (under the gu

FRATER U D PRACTICAL SIGIL MAGIC

today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a mystical and philosophical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be mentioned that sigil magic is not the only magical way. thus, the gpath of carnal memory h may easily be combined with purely mental and mystical paths, if this is preferred

FREEMASON BLUEBOOK

gth shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (28 of 76 [11/22/1999 11:51:55 am] to rise, with trembling shake, along the path we travel o'er. ill. in youth, to god let memory cling, before desire shall fail, or wane, or e'er be loosed life's silver string, for man to his long home doth go, and mourners group around his urn; our dust to dust again must flow, and spirits unto god return* working tools. they are all the implements of masonry, indiscriminately, but more especially the trowel. the trowel is an instru

the principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we should punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor the left, in all our actions have eternity in view. the line teaches us the criterion of moral rectitude, to avoid dissimulation in conversation and action, and to direct our steps to the path which leads to immortality. the book of constitutions you are to search at all times. cause it to be read in your lodge, that none may pretend igno

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

penetrate and evaporate through most substances with which it is brought in contact; and therefore they likened it to the lords of mercury who are past masters in penetrating the secrets of nature by the mind. mercury is also capable of freeing the spirit from its physical prison house. by the process of generation carried on at a propitious time under the guidance of the angels, man was treading the path from plant to god, following the highway of evolution as originally planned. from this path he strayed into the byways of degeneration, led by the lucifer spirits, and is therefore now as it were in a slough from which he cannot extricate himself save with the help of others further advanced than he. when this becomes apparent to him and he starts to search for light, he stands at the pat

ned by assuming the duties of parenthood would far outweigh any possible loss. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at

f, the son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about

e or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetratio

. the more he has gathered of that denser substance by indulgence of his lower nature and cultivation of the habit of drunkenness, covetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

stigation the rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its

may rise above the animal nature, and aim at the stars with the bow of spiritual aspiration, typified by the last of the fiery signs, sagittarius, the centaur. the centaur is just ahead of the watery sign scorpio, a warning that one who tries to reach that prerogative as "phree messen" a son of fire and light, will surely feel the sting of the scorpion in his heel, which will goad him onward upon the path where men become "wise as serpents" it is from this class that mystic masonry is recruited with men who have the indomitable courage to dare, the unflagging energy to do and the diplomatic discrimination to be silent. part ii the masonic legend every mystic movement has its legend, which tells in symbolic language its status in the cosmic order and the ideal which it tries to realize. fro

confidently pulled the plugs, the liquid fire rushed out, was met by the water, and there was a roar that seemed to shake heaven and earth, while the elements boiled and battled. all but hiram hid their faces at the awful havoc; then from the center of the raging fire he heard the call of tubal cain, bidding him jump into the molten sea. full of faith in his ancestor, who had gone before him upon the path of fire, hiram obeyed and plunged fearlessly into the flames. sinking through the disintegrated bottom of the vessel, he was conducted successfully through nine-arch-like layers of the earth to the center, where he found himself in the presence of cain, the founder of his family, who gave him instructions relative to blending water and fire, and who furnished him with a new hammer and a n

alone retain this second sight in a measure. thus we see that the blood is now differently constituted from what it was in the earlier ages of human evolution. the body of jesus was a pioneer vehicle of superlative purity at the time when the christ spirit entered it, as a means of ingress to the center of the earth by the identical path which he jumped into the molten sea and was conducted along the path of initiation to the center of the earth where cain, his ancestor, dwelt. this journey of christ is recorded in i peter 3:18-19 after christ had been freed from the flesh by the violent death on golgotha. when anyone is killed, the venous blood with its impurities clings closely to the flesh, and therefore the arterial blood which flows is distinctly cleaner than it would otherwise be; it

und color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color whi

FREEMASONS SATANISM AND SYMBOLISM

nic author, perkins, has just admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebel

FULL MOON RITUALS

a, made lovingly by a valued friend, who has a wonderful way with this dish. the delicate phylo dough, stuffed with nuts and spices, and drenched in the honeyed nectar, is a most appropriate offering this night "there will be many who will recognize this recipe, and drool at the thought of another chance to sample the sweet, spicy flavors" owl thinks, with a grin. soon, she hears others coming up the path, and wonders where deer is. after her climbing in the tree, and trampling thru the brush, she figures she'd best freshen up a bit before everyone gets here. taking herself off to the small dressing room off the kitchen, owl combs her hair, and washes up, then dons her robes for the yule festivities. since she will be calling on the sun to come back in all his glory, she wears a golden rob

his smells old, very old. and this is where she is to go. she looks back at the moon hanging in the sky, stands on her rear legs for a moment staring at the mother moon. a change takes place, and there is a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and she had to join him on this moon. the doors, huge oak things, open to her touch and are welcoming. lights in the hall, fire in the fireplace, warm and inviting. as she steps through

r field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware of her surroundings, particularly the hooting of an owl in the near vicinity "whooo, whoo" it calls, and in her mind, carielle hears the rest of the owl's query "who waits for you, carielle? who stands in the circle and awaits your calling? who? whoooo" carielle rises and turns her feet to the path leading to the old castle. like clouds upon the sky, her feet fly along the cold ground, and she laughs as the castle comes into view. first, she is running toward it, then as perspective shifts, the castle seems to meet and embrace her, drawing her into its ancient interior. her feet barely touch the floor, and she lets her hand run lightly along the wall in a gentle caress as she glides

es bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their skeletal branches do not disturb her, but remind her that even bones can be like beautiful lace when seen with eyes that look beyond naked appearances to the underlying truths of existence. so may it be for all who gather this night. at the castle door now, she raises her staff and signals for entrance. give

FULLER J F C SECRET WISDOM OF THE QABALAH

to the geographers.7 though refuted by origen,8 celsus was undoubtedly right when he declared that the primitive christian church was possessed of a secret system, and weishaupt, the supposed founder of the illuminati, may not have been altogether wrong when he said: no one. has so cleverly concealed the high meaning of his teaching, and no one finally has so surely and easily directed men on to the path of freedom, as our great master jesus of nazareth. this secret meaning and natural consequence of his teaching he hid completely, for jesus had a secret doctrine, as we see in more than one place of the scriptures.9 whether this is so or not, there can be no doubt whatever that the bible is a mystical work containing a secret doctrine which is only known to those who have been initiated i

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

by low255 hanging, shaded lamps. he would climb dangerously to the top of a none-too-robust ladder, and perched, high up in the dimness, would browse on the books; from time to time deep groans would amuse us, groans to remind us of how bored he was.is,andyet however boring spiritualismmight be, it had helped to restore his faithand-evenmoreimportant-ithad helped himtoopen'thatgate which opens on the path of love--7- doraandthecomingoflovemrritahad made a deep impression upon waite at the seancewithcecil dyce, andwhenthe offer of a further sitting was made waite took it up eagerly.whathappened atthatsecond seance isnotknown, for only the first paragraph of waite's manuscript accountofit has survived; enough, however, to recordwhowas present:ithink it was on the saturday following[i,e,7marc

thingsnearandfar,p. 137. perhaps he found the 'process' in waite'sbookofblackmagicof 1898, for waite might. almost have had machen inmindwhenhe wrote:it would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seership, or that the auto-hypnotic state which much magical ritual would obviously tend to occasion in predisposed persons did not frequently induce it, and not always only in the predi

emptsat the distortion offactstodovetailwith apreconceivedtheory'.4)the principalfault of the book liesin the clear signs of hasty writing. waite. waswellawareofthis 'later oniwished often enough that it could havebeen held back for a period; but redway was in a great hurry, and it was sent bitbybitto the printer and set as i wrote it, without a rough copy and with only myoid notes to guide me on the path that i was travelling."theartist mighthavetakenmorepains, saidthe clementsaturday review, alluding to an unfortunate confusionbetween eirenaeus and eugenius philalethes. assuredlyhe mighthavedone it throughout, had he stood a reasonable chance'(sly,p.102).hurried redway might have been,267but he knew what the public wanted and it was he who, at the last minute, altered the title 'on the e

ommunicated inritualafter the manner of the chief instituted mysteries, past and present.2.thesymbolism is concerned onlywiththe questandattainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the livingmethodof its attainment.3.the fellowshipdoes notprofessto communicate knowledge of the soul and experience in the path of return otherwise than by the mode of symbolism;butthis way is sacramental and thosewhocan receive into their hearts the life and grace of the symbolism may attainbothknowledge and experience thereby and therein.4.the symbolism of the fellowshipimplies a doctrine and practiceof mysticalreligion, understood in its universal sense.5.it has a message to thosewhoare prepared in christendom

ng symbolism to produce upright and honourable members of the speculativeart,while the fellowship of the rosy cross uses theosophical symbolism of israel and seeks to lead thereby into a deeper knowledgeofthe soul and its relation to god. 9.thefellowship is open to allwhodesire the knowledge of divine things and unionwithgod in christ, and its path of symbolism is a true light of understanding on the path ofunion.10.thecommon aspiration of its members is a living bond between them,thefellowship185__appendix"e_ 184isaliving body, and to thosewhoare properly prepared it should be a source of spiritual life. 11. initiation and advancement in the fellowship take place under pledges ofsecrecy,being(a)the condition imposed invariablyby all instituted mysteries;(b)the outward indication of the in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

of singularly uninspiring illustrations for his journaltheunknownworld,compensating for them by her translation of eckart255 shausen'sclouduponthesanauary,which was published in1896with a preface by j. w. brodie-innes. unknown to herself, translating eckartshausen was the single most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge o

passes by w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to his place direct.hierophant:'letthe mystical procession take place in the path of light.'thekerux passes to n. and halts.thehegemon passes by s. and w. where he is joined by hiereus and they proceed, with hegemon in front, to their places behind the kerux.thedadouchos follows hegemon from s. to w. where he allowsthe hiereus to step between and so passes to n. where he takes his place on the right of stolistes.thekerux, hegemon, hiereus, stolistes and dadouchos circu

e badgeofthis grade.'thehegemon, passing from behind the white pillar, hands his sceptre to the hiereus, removes the rope and invests with the ribbonofa neophyte, saying:hegemon:'bycommand of the very honoured hierophant, i invest you with the badgeofthis grade.itsymbolises light dawning in darkness.'hereturns to the white pillar.u8thegoldendawnhierophant:'letthe mystical procession take place in the path255 way of light.'thehegemon leadingneophyte-whomust not pass through thepillars-takesup his position behind the kerux.thehiereus follows and takes his place behind the neophytebutin front of the stolistes and dadouchos. when thus marshalled, the kerux moves forward with lamp and wand.theypass the hierophant once and salute.thehiereus drops out as the procession passes his throne.thehegemo

d.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my throne at the gate of the east is the placeoft

GILBERT THE MAGICAL MASON

respectful privacy in her own chamber; and lastly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfromtheosophicalsiftings,vol6, no.is, pp.3-14.]2.datao

y the numbers and the twenty-two letters: these again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, of the great sea, the mothersupernal-binah: and of the twenty-two occult forces of the nature of the universe symbolized by the three primary elements, the planets, and the zodiacal influences of the heavens which tincture human concerns through the path of our sun in annual course. now, to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for spiritual life; this twenty-two they obtained from the thirty-nine books of the canon, by collecting the twelve minor prophets into one treatise, ruth they added

uch further progress before we can hope to see god face to face. the theosophist must be content to progress as hermetists have ever done, by separate stages of development; in each grade the primal truths are restated in different forms, they are revealed, or reveiled in language and symbolism suitabletothe learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognize by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort combined with purity of life is almost of vital importance. the human intellect can only appreciate andafurtherglace atthekabalah 109assimilate that which the mind's eye can at any time perceive; the process cannot be forced

ttempt, in this essay, to elucidate the ideas respecting the devil and beings who are of an evil nature, who may have an evil and malicious effect on human life and progress.thechristian religion has inherited from the jewish faith its belief in satan as the arch devil of our environment, and it is also assumed that satan works by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hel

arise in the mind, and are displayed in the actions of men.theoccult students of the middle ages recognized devils in general, and also personal chieftains among them, and so do the more modern rosicrucian students.thetheosophists do not give very clear opinions as to the personality of great evil forces,the devil, and evil spirits133but rather postulate the doctrine that men are led astray from the path of good by evil forces which emerge from the dead personalities of wicked men, who, having lost the basis of material human form, yet ever crave for the continuance in lust and the enjoyments of sin, and hence tendtoseek evil living human envelopes in which to perpetuate their love of evil. such is the nature, they say, of the so-called dweller of the threshold, a living but bodyless vamp

GILBERT THE SORCERER AND HIS APPRENTICE

rength be' the armorial bearings of asher are purple, a cup. allthiscoincides with the nature of venus and libra, while the feet refer to the sign pisces, which rule the feet, and in which(c?)is exalted. iron and brass are the metals of the friendly planets (d')and (c).of dan (tt\)jacob says 'dan shall judge his people as one of the tribes of israel. dan shall be a serpent by the way, an adder in the path, that biteth the horse's heels, so that his rider shall fall backward. i have waited for thy salvation, 0lord.'moses says 'dan is a lion's whelp, he shall leap from bashan' the armorial bearings of dan are green, an eagle. these things fit with the martial and fierce nature of this sign, in which (r3)principally bears sway. to the sign (tt\)thetwelve signs and twelve tribes 45egyptians at

an reach. buddhi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through the whole of the bible, and referstothechristsoul,there, in a nut-shell, is the difference between the two. it is only a difference of one step, and the buddhist does not require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. an

easure in the society of each other, an affection, as we call it; if discord arises, the contrary. half of the trouble in understanding any of the higher and spiritual philosophies comes from regarding these, which are purely physical phenomena, as being something higher. those of us whose karma it is to have totryto teach to a certain very small extent a few others who are trying to get along on the path, find that there is nothing which is more fruitful of obstacle and error than this persistent clinging up of every human being to the emotions. there is a kind of natural idea, an errorbuta natural error, that there are grades in physical life, and that the intellect is higher than the ordinary physical life, and the218 the sorcererand his apprenticeemotions higher than the intellect, and

GILBERT R A THE MASONIC CAREER OF A

is et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett

GLOBAL FREEMASONRY

hom he sent many prophets. throughout history they suffered much cruelty, even being subjected to genocide, but they never abandoned their identity. in the qur'an, god calls them, together with christians, the people of the book, and enjoins muslims to treat them kindly and justly. but, a necessary part of this justice is to criticize the errant beliefs and practices of some of them, to show them the path to true righteousness. but of course, their right to live according to what they believe in and desire is beyond question. global freemasonry sets out from this premise, and investigates critically masonry's roots, as well as its aims and activities. in this book, the reader will also find a summary of the history of the masons' struggle against theistic religions. freemasons have played

he purpose of this book is to train young masons. concerning the masons' belief in the "great architect of the universe" he has this to say: masonry is not godless. but the concept of god they have adopted is different from that of religion. the god of masonry is an exalted principle. it is at the apex of the evolution. by criticizing our inner being, knowing ourselves and deliberately walking in the path of science, intelligence and virtue, we can lessen the angle between him and us. then, this god does not possess the good and bad characteristics of human beings. it is not personified. it is not thought of as the guide of nature or humanity. it is the architect of the great working of the universe, of its unity and harmony. it is the totality of all the creatures in the universe, a total

ists. the members of this organization have for centuries followed a number of laws whose origins are unknown. moreover, they are quite determined that no one alter these laws. not one of them comes forward to ask why they follow them! and, for the sake of following these laws, they readily ignore the discoveries of science and their logical conclusions. can it be that such a society is following the path of "reason" and "science? another part of the article quoted above, states literally that a mason must obey the laws without questioning: in my opinion, a landmark is such an old part of masonry that i have never been curious about their origins neither in the lodge nor in my activities as a freemason. i cannot help analyzing why i should feel this way but i feel that if the structure of

GNOSTIC CATECHISM

is et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett

GNOSTIC HANDBOOK

orn again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initiation, the anointing and living the life of a gnostic:overcoming the dialectic system and life on the path 11 the secret way celestial transfiguration, going beyond the law, the parfait, wisdom from india, the secret of the qadesh and the bridal chamber 12 restoring the bible restoring the bible, what about the old testament? bible narratives, multiple levels of truth and continuing revelation, 13 the gnostic apostolic church churches and temples, the use of ritualism, the monastic life, the g

e. the spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world system, she can only travel to the upperworld by day and must return to the underworld by night or so the legend goes. so man, on the path of transfiguration, though being reborn through the powers of the pleroma must live in the world, but try not to be of it. sophia hence offers us some fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the spirit within man. she is reflected in the light hidden in n

overs immense periods of time and sets the stage onto which humanity plays its part. these four ages are also found in the greek historical tradition as the ages of gold, silver, bronze and iron. however what is especially interested in the greek in a trans- temporal age which exists between the copper and kali yuga. while this age the age of heroes, is not seen as existing "in time, it exists as the path of transfiguration (the solar tradition) during the kali yuga. so while the age may be dark, there is wisdom for those who seek. while the vedic, indo-european, biblical and greek traditions may be primarily of a traditional religious nature, the concept of decline is also found within the work of many great historians, so much so that many speak of the school of historical pessimism. in

itomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bourgeois modern system. this concept of spiritual warriorship he elucidated most clearly in his radically revisionist book on buddhism "the doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/priest rather than on a monk. he uses emphasizes the role of aristocracy but in a unique evolian sense. the term aristocrat here is used in its s

e aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the cycles and achieve greatness. in evola s system it is the true solar path, the path of the sun which leads back to the axis mundi, the polar golden age. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fact that the earth does not sit straight, there is a slight wobble in the earth s axis as it spins. accordingly the north pole describes a circle taking 2590 years

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

to immortality and hence became truly mortal. his true self, which had evolved through many cycles, was contaminated by the fall and could not survive in his now degenerated state. accordingly, his yechidah or self became powerless, locked in a fallen vehicle and could exist only as a spark of light- a potential. the only way to reactivate this self is by the application of the mysteries found on the path of transfiguration. this transfigurative process involves a spiritual technology whereby man is reborn through the power of the treasury of light, and the ruach is united with the re-awakened yechidah. the yechidah, using the energies of the ruach and nephesh is re-developed, and the true self is revealed. the mixed impersonal current which invigorates the fallen system is transmutated, a

to subjugate the mind and body and awaken the hga. this stage is probably one of the most misunderstood aspects of the mystical tradition. christians talk about giving their life to jesus, making christ the centre of their existence and yet do not have any idea of what this really means. the christian concept of conversion is a corruption of the mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our lives is our own true self. conversion is the process of putting the animal and adept in their places, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic b

evolutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of gnostics who have tried to artificially bring about union with the hga and become convinced they are the lord of wisdom himself or at least some vast entity. self delusion is the price they paid and one of the biggest risks on the spiritual path. there are many risks on the path of transfiguration, be aware of them! the process of awakening the light self is central to gnostic practice, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is not possible to achieve a state of perfect balance, for we are exiles in an gnostic theurgy page 71 the bodies, mind and related titles mind, planes and worlds the mind

mentalist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, being reborn is being transformed from one substance to another! the two paths there are two paths within the process of transfiguration. the first path is known as the terrestrial path (or that of the dove, the second that of the serpent (the celestial path. before anyone can enter the path of the serpent of wisdom (or the celestial path) they must have graduated from the terrestrial path first. the terrestrial path is the path of rebirth for most gnostics. it transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus, those who enter the path of the dove are known as psy

those who follow the secret path of the serpent are known as pneumatics (fig 35) the two paths terrestrial path sacred law immortals on new spiritual earth. path of the dove, terrestrial, called ones. celestial path mysteries mastery of terrestrial path- initiation and deification -perfection on earth. path of the serpent of wisdom, celestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child of the treasury of light. at this point (depending on his destiny, he will reincarnate, teach and assist others, or he will enter the celestial or secret path. the destiny of those who remain as chi

GOETIA LUCIFERIAN

sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind

esser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was tran

jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beaut

r is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no

h the invocation of the four powers under the infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucife

GOLDEN DAWN RITUALS J

oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books

GOLDEN DAWN RITUALS K

der, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound phy

GOLDEN DAWN RITUALS SADD

ed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title

GOLDEN DAWN RITUALS U7

this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 this is the gbook of the path of the chameleon h. the knowledge of the colors of the forces which lie beyond the physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working

working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. 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

ge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. 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

GOLDEN DAWN RITUALS VENUSZAM16

crated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of tal

GOLDEN DAWN RITUALS Z1

ne of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed b

rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t

eatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, tra

of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darknes

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 golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenger of the gods" is the name of the hiereus, and he is "horus in the abode of blindness unto, and ignorance of the higher" hoor is his name. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at

GOLDEN DAWN RITUALS Z2

eek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east

hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he o

ic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pe

ens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of

et me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talisma

GOLDEN DAWN RITUALS Z3

the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit

reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and th

ng thereto. the free-will of the natural man is never obsessed either by the higher soul or by the ceremony, but, the will consenting, the whole of the ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of

GOLDEN DAWN RITUALS ZAM10

invisible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in t

GOLDEN DAWN RITUALS ZAM16

crated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of tal

GOLDEN DAWN RITUALS ZAM20

e east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye

through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6

the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great easte

ight, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great n

in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fi

GOLDEN DAWN RITUALS ZAM22

4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save

GOLDEN CHAIN AND THE LONELY ROAD

scussion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation

magister of this lineage i was taught that a candidate is chosen by signs and omens, and that it was forbidden for any outsider to ask directly for initiation. the omen-chosen candidate is firstly 'watched' for a period of time, no less than nine lunar months. during this time, called 'the gestation, the candidate is observed for clear indications of the requisite skills and characteristics which the path will demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full

rious ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the '

fferent teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential basis is commendable, but it is the unique transmission (see below) which validates the path of such a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodlin

as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of u

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

st of the environment was also different?10 the alaskan muck in which the remains are embedded is like a fine, darkgrey sand. frozen solid within this mass, in the words of professor hibben of the university of new mexico: lie the twisted parts of animals and trees intermingled with lenses of ice and layers of peat and mosses. bison, horses, wolves, bears, lions. whole herds of 5 ibid, pp. 360-1; the path of the pole, p. 250. 6 quaternary extinctions, p. 360-1. 7 ibid, p. 358. 8 donald w. patten, the biblical flood and the ice epoch: a study in scientific history, pacific meridian publishing co, seattle, 1966, p. 194. 9 the path of the pole, p. 258. 10 david m. hopkins et al, the palaeoecology of beringia, academic press, new york, 1982, p. 309. graham hancock fingerprints of the gods 209

ic ocean, and yet further north to the lyakhov and new siberian islands, only a very short distance from the north pole.16 researchers have confirmed that of the thirty-four animal species living in siberia prior to the catastrophes of the eleventh millennium bc including ossip s mammoth, giant deer, cave hyena and cave lions no less than 11 professor frank c. hibben, the lost americans, cited in the path of the pole, p. 275ff. 12 f. rainey, archaeological investigations in central alaska, american antiquity, volume v, 1940, page 307. 13 path of the pole, p. 275ff. 14 the biblical flood and the ice epoch, p. 107-8. 15 a. p. okladnikov, excavations in the north in vestiges of ancient cultures, soviet union, 1951. 16 the path of the pole, p. 255. graham hancock fingerprints of the gods 210 t

a pleasant and productive climate one that was temperate or even warm.23 why the end of the last ice age in other parts of the world should have been the beginning of fatal winter in this former paradise is a question we shall postpone until part viii. what is certain, 17 a. p. okladnikov, yakutia before its incorporation into the russian state, mcgill- queens university press, montreal, 1970. 18 the path of the pole, p. 250. 19 the biblical flood and the ice epoch, p. 107. wragnell, the explorer, observed on bear island (medvizhi ostrova) that the soil consisted of only sand, ice and such a quantity of mammoth bones that they seemed to be the chief substance of the island. on the siberian mainland he observed that the tundra was dotted with mammoth tusks rather than arctic shrubbery. 20 g

rctic at that time. in our memory antarctica has always been cold, says taylor. it s only by looking at fossil floras that we can see what potential there is for plant communities. this fossil forest, growing at 85 degrees latitude, gives us some idea of what is possible with catastrophic climate change. n.b. the trees were killed by a flood or mudflow another impossibility in antarctica today. 4 the path of the pole, p. 61. 5 ibid, pp. 62-3. graham hancock fingerprints of the gods 455 exhibit 3 admiral byrd s own comment on the significance of the mount weaver finds: here at the southernmost known mountain in the world, scarcely two hundred miles from the south pole, was found conclusive evidence that the climate of antarctica was once temperate or even sub-tropical. 6 exhibit 4 soviet sc

m the area during that period, except perhaps for a stray iceberg 12,000 years ago. 10 exhibit 8 the orontaeus finnaeus world map reviewed in part i accurately depicts the ross sea as it would look if it were free of ice and, in addition, shows antarctica s ranges of lofty coastal mountains with great rivers flowing from them where only mile-deep glaciers are to be found today.11 charles hapgood, the path of the pole, 1970, page 111ff: it is rare that geological investigations receive important confirmation from archaeology; yet in this case, it seems that the matter of the deglaciation of the ross sea can be confirmed by an old map that has somehow survived many thousands of years. it was discovered and published in 1531 by the french geographer oronce fine [oronteus finnaeus] and is part

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and w

at one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered all over the world, but they have always been united in the spirit and in one truth. it is from her that all truths penetrate into the world, she is the school of the prophets, and of all

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of

the card. close the operation with another banishing ritual of the pentagram. note: if youfind this method difficult, try it while sitting in a confortable chair. if you can "see" the expanding square become a realistic door in front of you, then you are very near to success. 120 spirit vision in the watchtowers an advanced method i can travel like the sun. i can travel like the sun. i can tread the path. i can travel about. the book of the dead chapter cxlvii, the sixth arit, after sufficient development of the body of light and success with the beginning method of spirit vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call

appendix e can serve as crude road maps through these regions for anyone who decides to travel there. each region has a presiding atmosphere and contains forces, intelligent and non-intelligent, that are characteristic of that region. table iv is a summary of the major signposts of the thirty aethyrs. 139 140 141 142 143 144 145 146 147 148 the aethyrs and magical grades thou canst not travel on the path before thou hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between t

ns and feel ings which characterize the astral plane are almost absent and the mentation of the mental plane beyond is impending. on the watch-towers, zaa is somewhere in or near fire of water. two of the first things that you will probably notice when entering zaa are (1) its lunar nature and (2) the almost total absence of anything except yourself. on the tree of li fe, zaa is somewhere between the path of the moon (pisces) and the path of temperance/art (sagittarius) below the sephiroths of netzach and tiphareth. you will be totally alone in zaa except for a few angels and the governors. although this may actually be true for other aethyrs as well, in zaa the sense of loneliness is acute and oppressive. it can be likened to entering a dark and silent chamber and remaining there for a ve

ld cease to be expressed (i.e, you will die to the aethyrs below asp. his refusal to look upward is thus your guarantee of returning safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to understand the nature of its atmosphere. it lies directly below kether and shares the formlessness and sense of desolation traditionally associated with the path of gimel. 217 khr, the wheel the great wheel of samsara. the wheel of the law fdhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one. aleister crowley, the book of lies as a preparation for entering khr, you are advised to study the formula of k.i.k.a. when you enter the 20th aethyr, khr, you will see the entire world as a huge rotating wheel

GREY W G CONDENSATION OF KABBALAH

reached a realisation of the absolute. practical kabbalists discovered that they had invented a mathematical means of coding consciousness by means of the paths which blended types of awareness like an artist blends colours or a musician blends sounds. by associating path number names with the connecting sefirot, they could call up that specific state of consciousness at will just by thinking of the path number. by associating different aspects of god with numerical-letters, kabbalists came to find themselves in constant touch with deity whenever they thought, spoke, or wrote anything at all, and that was really the object of the whole exercise. to bring an awareness of divine energy into every intelligent activity of their lives. what is more, the kabbalists were able to systematise this

e commands of their controller absolutely. efforts have to be made repeatedly in order to obtain this degree of control, but however long this may take, no further paths should be tackled before a reasonable degree of image-obedience is enforced here. it should be remembered this control must extend to time, space, and events, the main components of cosmos. that is to say any image or creation of the path-traveller s consciousnessmust stay in duration for as long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towa

r as long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of victory on the tree. everyone wants to achieve something in and with their lives. anything which counts as a victory gained by struggles with all the opposition encountered in earth-life

ses are structured efforts at the control of imaginative consciousness leading us towards the energy of existence itself. the use of the sphere-numbered paths and tarot assignments calls up conditions of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a common language with god. therefore in the path work they approached their concept of deity first of all through spheres-numbers identified with specific aspects or projections of divine power, and secondly by verbal arrangements such as tarot card names which could be equally identified with combinations of those aspects in action. in this way, kabbalists sought lives in which everything was connected to god through some channel or an

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nd much wonder to all that seek after thee, nialss. cap. 12. a formula used by fr. magicians on mounting the stick is given, but not completely, by boguet p. ill 'haston hlanc, baston noir, etc' of indian sorceresses we are likewise told, that they repeat a formula for flight: kalaratri said it and immediately, with her disciples and the cow-stall on whose roof she stood, she flew aloft and along the path of cloud, whither she would; a man, having overheard her, made use of the same spell to go after her (somad. 2, 58-9, exactly as in our tales of witches men get acquainted with their salves and spells, and pursue them (see suppl. where is the first mention of sticjc and broom riding to be found? actually i can only produce a tolerably old authority for riding on reeds and rushes, and even

sign^ ettner^s unw. doctor 575-6; conf. simplic. 2, 74. in pauli's schimpf u. e. cap. 138 (ed. 1550 cap. 135 'in the morning they set forth, and being come wellnigh unto the wood. master, quoth the man, there ran a wolf before us. the master said he had seen him well enough, it meant sheer luck' in albertini's narrenhatz, munich 1617. p. 96' superstitious numskulls are affrighted if a hare cross the path whereon they shall walk or ride, supposing that they shall on that day abide a misadventure' goz von berlichingen in his life p. 179' and as we came on, behold, a shepherd feeding his flock hard by, and for a tujceii, there fell five wolves upon the sheep. path-crossing. 1127 that laid hold of them roundly, the which i gladly heard and saw, and wished them luck, and us too, and said to th

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

serve as food to a starving traveller; in honour of which meri torious deed khormusta, whom the mongols revere as chief of the tenggri [genii, placed the figure of a hare in the moon. the people of ceylon relate as follows: while buddha the great god sojourned upon earth as a hermit, he one day lost his way in a wood. he had wandered long, when a hare accosted him: cannot i help thee? strike into the path on thy right, i will guide thee out of the wilderness/ buddha replied: thank thee, but i am poor and hungry, and unable to repay thy kind ness/ if thou art hungry/ said the hare, f light a fire, and kill, roast and eat me/ buddha made a fire, and the hare immediately jumped in. then did buddha manifest his divine power, he snatched the beast out of the flames, and set him in the moon, whe

(the christians) soul be numbered among birds, ms. 2, 248b. in the underworld there fly scorched birds who were souls (svrsnir fuglar er salir voro, like swarms of flies, saem. 127a. the heathen bohemians thought the soul came out of the dying lips as a bird, and hovered among the trees, not knowing where to go till the body was buried; then it found rest. finns and lithuanians call the milkyway the path of birds (p. 357n, i.e. of souls. the arabs till the time of mahomet believed that the blood of a murdered man turns into an accusing bird, that flits about the grave till vengeance be taken for the dead. according to a polish folk-tale every member of the herburt family turns into an eagle as soon as he dies. the first-born daughters of the house of pileck were changed into doves if they

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ition, however, but cosmic consciousness of events now occurring and decreed to occur in the near future. it is knowledge and not a prophetic impression. then follow guiding instructions and definite knowledge of laws and principles, acts, and actualities in accordance with the needs and desires of the member. from then on the member attends the earthly lodge as a worker to help others who are on the path and to assist in the great work; but he receives no instruction through an earthly master by means of books, lectures, papers, or diagrams. this is why we urge those who have gone fairly high in the development of their psychic bodies, and have attained certain knowledge and powers in our order, to maintain a close contact with the order, with its class masters, and its imperator, for thr

hem to a more perfect state of functioning. to do this, the spasmodic action of these faculties must cease for a time; and nature stops them until the time comes to use them under control after the laws and principles have been learned. therefore, our members are guided and directed in their individual development. and, in addition to the study and practice of the lessons, the one who is truly on the path will give the utmost of devotion to the order, to assist it and its other members, that the masters may be helped by the very ones who will later on seek help and guidance from the masters. special help in development being always ready to render some service to the order, through the order, or because of the order, is a form of devotion which pays each member the greatest dividends in de

rosicrucian dictionary) is ever before the vision of all sincere rosicrucians. the word "white" has no reference to race. it alludes to light. the sublime joy of cosmic consciousness, divine illumination, can be known only through experience; and those who have made the contact have written in hundreds of books in the past ages such alluring descriptions as were calculated to tempt the seeker on the path to be patient and persistent in his journey toward that goal. you will realize, of course, that the great white brotherhood and the great white lodge have no visible organization. they never come together in one united session; their members are never assembled in any one meeting; they have no temple known by their names; and they have no earthly rituals, physical organization laws, or ma

ference to a personal interest.[152] the inner urge then, there will be a consciousness of a desire to assist the order or one of its lodges; this will be the result of a growing desire to become a part of the order, more closely allied with its activities. the desire for more light, more monographs, more knowledge, is not the only indication of progress toward the goal, for even the beginners on the path are most anxious in this regard. members often voluntarily plan to review the old monographs, and the masters of the lodges know that this is a very serious indication; it spells magic to the heart of every officer who is anxious to see his members make real progress. there also comes to such members the continued urge to serve; they want to go out and become disciples.lecture, promulgate

echanical processes. they are anxious to make some sacrifice, contribute some part of their blessings, and thereby become a part of the order other than a student member. naturally there is no thought of reward, special advancement, or sureness of progress because of their offers. no officer of the order can assure that; none will accept any help or gift on that basis; and the one who is truly on the path, making real progress, knows that his "gift" is inspired by the inner impulse to want to be a more intimate worker in the order, and by that sign or token he proves his worthiness to advance. special opportunities to progress as soon as the higher officers of the order learn of the progress of those who are headed in the right way for the goal, they diplomatically offer them further oppor

HAMIL THE ROSICRUCIAN SEER

s remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reveal his depthofknowledge of occult literature (although davies states that hockley knew no other language than engl

civil life, and who, though not vicious,arestill no true christians, must undergo a long-purificationinthe 'waste and desert hades, by enduring the deprivation of all that is dear to them,and of every enjoyment, whilst longing most painfully after that earthly life whichhasfor ever fled, and thus be gradually prepared for thelowestdegree of bliss. 37.thesouls of true christians, that have trodden the path of sanctification, and who expired in the exercise of true faith in jesus christ, in the grace of his atonement, and in complete renunciation of everything earthly, are received immediately on awaking from the sleep of death,byangels without delay, conducted upwards to the pure regions oflight, where they enjoy the fulnessofbliss.doctrines such as these may have been a pleasant contempla2

erfect stranger to you, i can only offer the following upon the good faith of one who now for thirty years has been a searcher in spiritual diviniation, and during that time has seen its believers increase a thousand fold.theextraordinary impulse lately given to spiritual intercourse, renders it the more urgently necessary that its practisers should, if possible, be placed at their very outset in the path oftruth.-andalthought i hope i may ever be one of the last to form an overweening assumption in favour of the spiritual responses received by myself, yet i feel that it becomes a duty which every one owes to his fellow-men, to avow unreservedly that which he deems to be the truth. i address you the more confidently and earnestly as the authors of the above pamphlet, thus given by you to t

lements:-andthathe rules them.2.-acceptmy thanks. i will write to him as you direct. mr owen is a man who, as you once before kindly expressed it, has done so much through a lengthened life for the benefitofhis fellow-men, without the hope of reward either here or hereafter, that he is pre-eminently entitled to the services of anyone who may, by the blessing of god, be the means of placing him in the path of truth: and the more so as he possesses the great moralcorrespondencewithrobertowen155you will also therein observe,(whichfrompage94areallnewtoyou),that thec.a.'s views are not only orthodox,butperfectly consistent with all the answers he has hitherto favoured me with; and i should indeed be deeply gratified if they induced you to reinvestigate that all-importantsubject,-thetruths of ch

angerous and rockypath-sothat no one not accustomed to theroadcould even reach thewall-hemay reach half way and he may reachfarther-andhe may nearly reachit-butunless he has been accustomed to it and traversed it in lightness and darkness he will not be able to find the wall. in this wall and at a distance ranging in the length areholes-thereare many, many of them, these holes, those who traverse the path areinsearchofthem. underneath this city and nearly as high as the loop-holes in the wall is a mass ofwater-itis dark and deep beyond all120therosicruaanseeronce being there he soon created monsters in the waters under the earth. he then had no companions in the humanform-andso he continued planning the modes of destruction until the birth of christ.bythat time many had died upon the earth

HANDBOOK OF EGYPTIAN MYTHOLOGY

cts of egyptian civilization in the light of recent research. mythology is covered in the videos deities and demons and mummies into the afterlife. available from shopping.discovery.com. karnak, temple of the gods a beautifully filmed account of the rituals and myths associated with egypt s greatest surviving temple. one of many history channel videos on ancient egypt available from aetv.com. ra: the path of the sun god a full-length animated film by lesley keen based on egyptian mythology. the first part, dawn, shows images from creation myths; the second, noon, follows the life cycle of an egyptian king; and the third, night, animates the journey of the sun god through the underworld. a connoisseur video available from argos films and the british film institute. web sites and cd-roms a h

HEAVEN HELL

ra. such changes have resulted in great confusion, and at the present time it is impossible p. 139 to reduce these most interesting, but at the same time most difficult, scenes and texts to their original forms. the priests of amen-ra found it to be impossible to ignore entirely seker and his land, when they were depicting the various underworlds of egypt, but it is very suggestive that they make the path of afu-ra to be over and not through his kingdom, and that afu-ra had to go on his way without entering the pyramid beneath which reposed the image of seker in the deepest darkness of night, in fact without seeing seker at all. on the other hand, they attached the greatest importance to the knowledge of the pictures of the fourth and fifth divisions, and they believed that it would enable

is revivification of am-ra should take place at the end of the sixth division is quite correct, for at this point the god arrives at the most northerly limit of his course. he has travelled due north from thebes and abydos, and has occupied p. 150 six hours in performing the journey; he must now alter his course and travel towards the east so that he may appear at bakhau, the mountain of sunrise. the path over which he now journeys is called the "secret path of amentet" and he who knoweth it, and the names of those who are on it, and their forms, shall partake of the offerings made to the gods of osiris, and receive the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei

a p. 155 different kind of crown, which represent the four forms of tathenen (vol. i, pp. 168, 169. the heads which are attached to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number of these gods are not well known, and their exact functions are not well understood. the circles on the right are: 1. hetepet-neb-s, 2. hetemet-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door

f amentet, and his sailors sing to him, and as they do so they scatter water from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this division because all the appointed funeral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the t

neral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the tuat (vol. i, pp. 204, 205, and each holds a heavy stick, similar to that which the peasants in egypt have always carried to protect themselves. their "ganger" is heru-her-she-tuat, i.e "he who is over the lakes (or sand) in the tuat" on the left of the path of the god are twelve gods, each of whom is seated on a weaving instrument (vol. i, p. 195, and twelve goddesses (vol. i, p. 199; the gods are the tchatcha, or "great chiefs" of osiris, and their duty is to avenge osiris each day, and to overthrow the enemies of osiris, and the goddesses spring into existence when they hear the god's voice, and sing praises to osiris each day. next: chapt

HEKAS

the earth, reflecting the web of the star-lit heights; recall the crooked path which crosses the sacred isle of albion and lies throughout all the lands of the earth- where-e'er upon the serpents back is placed the witches' step! when next you tread the circle round, when next you face the quarters and call upon their guardians, remember the far-flung design of which you are a part; remember that the path upon which you now stand goes both back and forth, across the traverse of all time and space, throughout that self-same design: here lies both hearth and heart! remember too, that this is but one narrative of a tale whose tellings are as many as the tongues which bring it to voice! andrew chumbley *re. the threefold and fourfold symbolism of the crossroads in the traditional sabbatic lore

HELENA BLAVATSKY THE KEY TO THEOSOPHY

elf, its objects and statutes? a. this was never made secret. ask, and you shall receive accurate answers. q. but i heard that you were bound by pledges? a. only in the arcane or "esoteric" section. q. and also, that some members after leaving did not regard themselves bound by them. are they right? a. this shows that their idea of honor is an imperfect one. how can they be right? as well said in the path, our theosophical organ at new york, treating of such a case: suppose that a soldier is tried for infringement of oath and discipline, and is dismissed from the service. in his rage at the justice he has called down, and of whose penalties he was distinctly forewarned, the soldier turns to the enemy with false information-a spy and traitor-as a revenge upon his former chief, and claims th

stmortem life, when, disembodied, he stands face to face with truth and not the mirages of his transitory earthly existences, during the period of that pilgrimage which we call "the cycle of rebirths"-the only reality in our conception. such intervals, their limitation notwithstanding, do not prevent the ego, while ever perfecting itself, from following undeviatingly, though gradually and slowly, the path to its last transformation, when that ego, having reached its goal, becomes a divine being. these intervals and stages help towards this final result instead of hindering it; and without such limited intervals the divine ego could never reach its ultimate goal. i have given you once already a familiar illustration by comparing the ego, or the individuality, to an actor, and its numerous a

planes and states we have been discussing. for long ages, one generation of adepts after another has studied the mysteries of being, of life, death, and rebirth, and all have taught in their turn some of the facts so learned. q. and is the production of adepts the aim of theosophy? a. theosophy considers humanity as an emanation from divinity on its return path thereto. at an advanced point upon the path, adeptship is reached by those who have devoted several incarnations to its achievement. for, remember well, no man has ever reached adeptship in the secret sciences in one life; but many incarnations are necessary for it after the formation of a conscious purpose and the beginning of the needful training. many may be the men and women in the very midst of our society who have begun this

such a perseverance seems to me very astounding, and i wondered why you did all this. a. believe me for no self-gratification; only in the hope of training a few individuals to carry on our work for humanity by its original program when the founders are dead and gone. they have already found a few such noble and devoted souls to replace them. the coming generations, thanks to these few, will find the path to peace a little less thorny, and the way a little widened, and thus all this suffering will have produced good results, and their self-sacrifice will not have been in vain. at present, the main, fundamental object of the society is to sow germs in the hearts of men, which may in time sprout, and under more propitious circumstances lead to a healthy reform, conducive of more happiness to

find you money, and support the founders and the society in comfort? a. because they did not found a "miracle club" because the society is intended to help men to develop the powers latent in them through their own exertions and merit. because whatever they may or may not produce in the way of phenomena, they are not false coiners; nor would they throw an additional and very strong temptation on the path of members and candidates: theosophy is not to be bought. hitherto, for the past 14 years, not a single working member has ever received pay or salary from either the masters or the society. q. then are none of your workers paid at all? a. till now, not one. but as everyone has to eat, drink, and clothe himself, all those who are without any means of their own, and devote their whole time

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

cal periodical, but was 'thrown out' in may 1888 after a row with madame blavatsky 'because of her behaviour with two young men. she became mrs keningdale cook after her departure and sued h.p.b. for libel in 1890, although the suit was dropped just before it was to be heard in court. see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192 4 a year before his death on 30 june 192 5' gardner's early connection with the s

HP LOVECRAFT A DARK LORE

ough many of the stone mullions were missing. blake wondered how the obscurely painted panes could have survived so well, in view of the known habits of small boys the world over. the massive doors were intact and tightly closed. around the top of the bank wall, fully enclosing the grounds, was a rusty iron fence whose gate- at the head of a flight of steps from the square- was visibly padlocked. the path from the gate to the building was completely overgrown. desolation and decay hung like a pall above the place, and in the birdless eaves and black, ivyless walls blake felt a touch of the dimly sinister beyond his power to define. there were very few people in the square, but blake saw a policeman at the northerly end and approached him with questions about the church. he was a great whol

ickly-forested hillside ending in a jagged leafy crest. this latter, i knew, was the summit of dark mountain, half way up which we must have climbed already. alighting from the car and taking my valise, noyes asked me to wait while he went in and notified akeley of my advent. he himself, he added, had important business elsewhere, and could not stop for more than a moment. as he briskly walked up the path to the house i climbed out of the car myself, wishing to stretch my legs a little before settling down to a sedentary conversation. my feeling of nervousness and tension had risen to a maximum again now that i was on the actual scene of the morbid beleaguering described so hauntingly in akeley s letters, and i honestly dreaded the coming discussions which were to link me with such alien a

nificant indeed. i have said that i was scanning the miscellaneous prints in the road with a kind of idle curiosity- but all at once that curiosity was shockingly snuffed out by a sudden and paralysing gust of active terror. for though the dust tracks were in general confused and overlapping, and unlikely to arrest any casual gaze, my restless vision had caught certain details near the spot where the path to the house joined the highway; and had recognised beyond doubt or hope the frightful significance of those details. it was not for nothing, alas, that i had pored for hours over the kodak views of the outer ones claw-prints which akeley had sent. too well did i know the marks of those loathsome nippers, and that hint of ambiguous direction which stamped the horrors as no creatures of th

nce. ordinarily a farm is at least moderately murmurous from its various kinds of livestock, but here all signs of life were missing. what of the hens and the dogs? the cows, of which akeley had said he possessed several, might conceivably be out to pasture, and the dogs might possibly have been sold; but the absence of any trace of cackling or grunting was truly singular. i did not pause long on the path, but resolutely entered the open house door and closed it behind me. it had cost me a distinct psychological effort to do so, and now that i was shut inside i had a momentary longing for precipitate retreat. not that the place was in the least sinister in visual suggestion; on the contrary, i thought the graceful late-colonial hallway very tasteful and wholesome, and admired the evident b

HP LOVECRAFT FROM BEYOND

ure of my whole body. i felt sensations like those one feels when accidentally scratching ground glass. simultaneously there developed something like a cold draught, which apparently swept past me from the direction of the distant sound. as i waited breathlessly i perceived that both sound and wind were increasing; the ef-fect being to give me an odd notion of myself as tied to a pair of rails in the path of a gigantic approaching locomotive. i began to speak to tillinghast, and as i did so all the unusual impressions abruptly vanished. i saw only the man, the glowing machines, and the dim apartment. tillinghast was grinning repulsively at the revolver which i had almost unconsciously drawn, but from his expression i was sure he had seen and heard as much as i, if not a great deal more. i

d pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clouds, penetrating the solid roof at a point ahead and to the right of me. then i glimpsed the temple- like effect again, but this time the pillars reached up into an aerial ocean of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite flash i shall always remember. i seemed for an instant to behold a patch of strange night sky filled with shining, revolving spheres, and as

HP LOVECRAFT THE CRAWLING CHAOS

ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula h

went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula had largely dissipated my fear, but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back to an ancient and classical story of tigers

ess of deeming him an ancient author occur to me; i wished for the volume containing this story, and had almost started back toward the doomed cottage to procure it when my better sense and the lure of the palm prevented me. whether or not i could have resisted the backward beckoning without the counter-fascination of the vast palm tree, i do not know. this attraction was now dominant, and i left the path and crawled on hands and knees down the valley s slope despite my fear of the grass and of the serpents it might contain. i resolved to fight for life and reason as long as possible against all menaces of sea or land, though i sometimes feared defeat as the maddening swish of the uncanny grasses joined the still audible and irritating pounding of the distant breakers. i would frequently p

INITIATION INTO HERMETICS

all the other inventions to be achieved in the future, with the aid of the electric or magnetic fluid in the ether. but the fundamental principles and laws were, are and always will be the same. a very extensive and exciting book could be written solely about the effects of the various magnetic and electric fluids on the grossly material plane. but the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man pro

fluid vibrations. each of these four elements, which determine man s temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. it would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out himself further effects by his own meditation. this manner also has a very special reason, on the path to initiation. here i shall a few examples only: the choleric temper, in its active polarity, has the following good qualities: activity, enthusiasm, eagerness, resolution, courage, productivity, etc. in the negative form these qualities are: gluttony, jealousy, passion, irritability, intemperance, bent to destruction, etc. the sanguine temper in its active form shows: capacity of penetra

surely. it is quite an individual matter whether the adept will choose as his idea of god, christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-embracing love. the yogi, too, walks toward one single aspect of god. the bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. now let us regard the idea of god from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds th

in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect of willpower that can be obtained by toughness, patience and perseverance in the holy science, and chiefly in its practical use. he who does not intend to satisfy his sheer curiosity only, but is in earnest willing to enter the path leading to the loftiest heights of wisdom, must possess an unshakeable will. daring: he who is not afraid of sacrifices nor hindrances, indifferent to other people s opinions, who keeps his objective firmly in his mind, no matter whether he meet with success or with failure, will disclose the mystery. silence: the braggart who is talking big and exhibiting his wisdom will never be a genui

the cause he transferred with his volt into akasa will do its effect, and it is of no importance at all whether it concerns the mental, astral or material plane. the magician will certainly appreciate this great and responsible opportunity, and accomplish only noble deeds for his own benefit and that of his fellow creatures for whom he dares to undertake this operation. the magician who walked on the path of hardships up to this very point has balanced his karma with his troublesome exercises which were more than asceticism so far that it will do him no more harm. the magician is no longer subject to the ordinary influences of destiny; he became master of his fate and nothing but divine providence in its highest aspect can influence his will. summary of exercises of step ix 1. magic mental

INTERVIEW WITH ANDREW CHUMBLEY

principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical a

the lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded 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 dimens

ic initiates, our readership will begin to comprehend that the cultus has several visionary perspectives and that each has an importance in its own right as well as in the context of the tradition as a whole. mh: do you recognise the concept of self- initiation or self-dedication as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to follow the path of a solitary practitioner? ac: yes, i do, but i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmis

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

osen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-aband

INVOCATION OF THE ADVERSARY

of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the p

IRISH WITCHCRAFT AND DEMONOLOGY

land was accused of having stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes the bible with her, and draws a circle about her, and turns a riddle on end from south to north, or from the right to the left hand [i.e. contrary to the path of the sun in the heavens, having in her right hand nine feathers which she pulled out of the tail of a black cock, and having read the 51st [psalm] forwards, she reads backwards chapter ix, verse 19, of the book of revelation" upon this the devil appeared to her, and told her who was the guilty person. she then cast three of the feathers at him, and bade him return to the place from when

n witchcraft or pishogues (or perhaps in anything save himself, yet he fastens on the radiator a "teddy bear" or some such thing by way of a mascot. ask him why he does it--he cannot tell, except that others do the same, while all the time at the back of his mind there p. 250 exists almost unconsciously the belief that such a thing will help to keep him from the troubles and annoyances that beset the path of the motorist. the connection between cause and effect is unknown to him; he cannot tell you why a teddy bear will keep the engine from overheating or prevent punctures--and in this respect he is for the moment on exactly the same intellectual level as, let us say, his brother-man of new zealand, who carries a baked yam with him at night to scare away ghosts. the truth of the matter is

ISIS UNVEILED

he felt that this inspiring presence had finally abandoned him, for as some affirmed his faith had abandoned him when on the cross. the early nazarenes, who must be numbered among the gnostic sects, believing that jesus was a pro ^t, held nevertheless in relation to him the same doctrine of the divine 'overshadowing' of obtain 'men of god' sent for the salvation of nations, and to recall them to the path of righteousness "he divine mind is eternal, and it is pure light, and poured out throu^ splendid and immetue space (pleroma. it is gene- trix of the aeons. but one of them [the demiurge] went to matter (chaos) stirring up confused (turbvieniom) movements; and by a certain portion of heavenly light fashioned it, properly constituted for use and appearance, but the beginning of every evil

hrist the latter (resurrection, for it is he who first publicly taught mankind the 'noble i^ith' to eternal life, as gautama pointed the same path to nirvana. to accomplish this end there was but one way, according to the teachings of both "poverty, chastity, contemplation or inner prayer, contempt for wealth and the illusive joys of this world "enter on this path and put an end to sorrow; verily the path has been preached by me, who have found how to quench the darts of grief. you yourselves must make the effort; uu bvddhaa are otily preachers. tht thou^tful who enter the path are freed from the bondage ot the deceiver (ifdm "enterye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction. follow me. every one that heareth these sayings of mine, and

JASMUHEEN THE FOOD OF GODS

ncy& the food of gods with jasmuheen 6 dedication and acknowledgment to konrad halbig and his wife karen i will be eternally grateful for their decision to publish the first book in this series, and then to later stand tall amid the controversy that the release of this information would bring. i also give my thanks to the german people whose hearts were touched by my early research enough to walk the path with me and who then proved by their own experience that what i had come to know was also true for them. to the millions who have walked before me and beside me exploring all these fields, i also give thanks, for you have made the journey easier for us all. to my publishers in germany, italy, croatia, france, spain, brazil, belgium, sweden, greece, hungary, romania, poland, russia, and ja

ur bio-system with violet light will retune our cells to attract a more nourishing field. more on this in chapter 6. divine nutrition: the madonna frequency& the food of gods with jasmuheen 36. chapter 5 the nourishment of prana. feeding like the gods everything new that comes into being always has a history and sometimes something that seems new is often found to be ancient. this is the way with the path of divine nutrition and its gift of physical, emotional, mental and spiritual body nutrition. the say when new information comes first it is ridiculed, then opposed then finally accepted and so it has been with our journey to offer this way of being to the world yet we continue to do so, safe in the knowledge that what we share has the potential to bring humanity into a state of true free

rt. this is an inner world-view that comes from using the 6th and 7th senses to witness the body s reaction, and it is a view that still has to receive scientific and medical verification which can only be given by those tuned to the theta. delta wave who can scan the inner fields. the yogic pranic nourishment history and our own this past decade, has been well covered in my other writings, as is the path we have taken to get here, so let us instead look at some basic steps required to obtain and maintain level 3 nourishment. these steps do not necessarily need to be done in this order and each step is elaborated on shortly. also while what we recommend below is similar to the step by step process described in chapter 10, there are a few crucial differences. achieving level 3 nourishment i

ose emotions that appear to be instantly released within are just emotions that come from mental pre-conceptions that are based on our past experiences. although emotional fine tuning may mean processing and working with our shadow side and maybe even doing inner child work, or some type of therapy, there are a few factors of dimensional biofield science that we need to be aware of when we choose the path of emotional fitness. for example, as all the fields are interconnected, when we begin the game of processing and releasing our toxic emotions, we may also hook into the global emotional baggage field and continue to process the emotions of over 6 billion of our population, thus trapping ourselves within an endless biofeedback loop of constant processing and suffering. remember that when

d before our own inner being, our dow, and acknowledge its presence and power, and then join forces and merge back with it, is a miraculous gift for it allows us to recognize how the universe can just tap us on the shoulder and say, hello god, how can i serve you? and in its presence we know how to be in the presence of the supreme splendor where we can finally relinquish all our hungers. this is the path of ascension. to be filled with such a flooding of light and love, until every cell is satiated; to see all of creation through the eyes of the divine father while we feel as if we are being held in the embrace of the divine mother. to feel and know we are all one, to feel the heartbeat of life and all its different expressions in all the fields, to see the complexity of the grids that su

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

amidst the sayings and rhymes of the common people in all countries; and they are there preserved for very many generations, reappearing to recognition after. the lapse sometimes of centuries. now, how do we explain and re-render the above rude couplet? the lady-bird is the virgin maria, isis, the mother and producer of nature; the house is the ecliptic it is figuratively on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! under a stone: thy house is on fire, fly thee home, lady-cow, thy children are flown. ere it be gone. the lady-bird, or cow, is the virgin

ported to be that of nimrod, whom he claimed as his great progenitor. this same medusa-like head was an object of adoration to the heretical followers of marcion, and.was the palladium set up by antiochus epiphanes, at antioch, though it has been called the visage of charon. this charon may be dis or the severe, or dark, deity. the human head is a magnet, with a natural electric circle, moving in the path of the sun. the sign of this fig. 228. hindoo pagoda at tanjore. ring is serpentine, and is s; each man being considered as far as his head is concerned as magnetic. the positive pole of the magnet is the os frontis, sinciput, os sublime. the negative pole is the occiput. tonsure of the head is considered as a sacred observance. hair (in se) is barbarous, and is the mark and investiture o

JESSUP MK THE CASE FOR THE UFO

h fences or walls and gates locked, were equally visited as those open and unprotected" 111 another investigator said that he traced the prints across a field up to a hayrick. the surface of the rick was wholly free from the marks but on the opposite side, in a direction corresponding exactly with the track already traced, they began again. a similar occurrence was noted when a wall intervened in the path of the track. as high walls, hayricks, and houses were no obstacle to the onward march of these tracks, so neither was a great stretch of water. the hoof marks were traced to the bank of the estuary of the river exe, and then picked up again on the opposite bank across two miles of salt water. the meanderings of the track ranged from bicton in the east to totnes in the west, a distance of

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ered: the poetics of cultural influence and exchange i, edited by david stern (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefer ha-bahir made their way to provence where they fed the development of a mystical school, ca. 1200. this school fs second generation was headed by r. isaac the blind (d. 1235, g cthe first jewish scholar whom we know by name t

and edited by george w. buchanan (dillsboro: western north carolina press, 1978: pp. 293-307. get ha-shemot: divorce of the names. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. ner elohim: candle of god. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. the path of the names. berkeley: trigram/tree, 1976. gfrom sha feri zedek, h gthe question of prophecy, h and selections from haye olam ha-ba, and sefer ha-ot. sefer ha-ot. translated by efrat levy; integral edition in english, hebrew, and aramaic. belize city: providence university, 2006. for information, go to www.everburninglight.org. sheva netivot ha-torah: the seven paths of torah. integral e

k house, 1939; rpt. new york: atheneum, 1975. van uchelen, nikolaas a. gma easeh merkabah in sefer hasidim, h in jerusalem studies in jewish thought, vol. vi (3-4 [proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish 20081 24 mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. wolfson, elliot. along the path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995: chapter 1. gthe image of jacob engraved upon the throne: further reflection on the esoteric doctrine of the german pietists. h. gthe mystical significance of torah study in german pietism, h in jewish quarterly review, vol. 84, no. 1 (july 1993. through a speculum that shines: chap

evidence is sprawling, yet incomplete. we cannot commence with genesis 1:1 and travel a nice straight line to kabbalah today. however, to set a broad stage for subsequent mystical endeavor, a fine first book is cosmos, chaos and the world to come: the ancient roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jewish apocalyptic, finally landing in the book of revelation. this last turn may seem to veer off track unless one keeps in mind the fundamentally jewish character of this mystical apocalypse. for grounding in the theme (the ascension to heaven) taken up by the an

the middle ages (northvale: jason aronson inc, 1998. see especially the introduction to jewish mysticism ii, where dan argues against scholem fs description of the history of jewish mysticism as having a glinear development from its beginnings h( gintroduction: iii h. elliot r. wolfson. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in wolfson fs along the path: studies in kabbalistic myth, symbolism, and hermeneutics (albany: state university of new york press, 1995. 14. to pursue the development of christian mysticism, see the foundations of mysticism: origins to the fifth century, by bernard mcginn([new york: the crossroad publishing company, 1991] 1995).the best work on this topic which i have seen. foundations is the first of a four-volume

KETAB E SIYAH

destruction, beneath my captaincy, upon the giant children of gog and magog, the king and queen from whom we seized dominion of the earth: my brothers! my dear brothers! you have gathered here in the sway of michael who has won you with promise of my wealth, divided amongst you like the unclean spoils of war, and though you know it not you stand at a junction in your history and must decide upon the path of your future. now is the time, the chance, to choose your destinies for the universe moves to war and both heaven and earth shall, once more, be clad in the crimson cloak of dispute. though you have abused me so with greed and false testament i forgive you of all wrongs against me and, more than this magnanimity, 42 offer you a place behind my standard in this war amongst the elohim. my

destruction, beneath my captaincy, upon the giant children of gog and magog, the king and queen from whom we seized dominion of the earth: my brothers! my dear brothers! you have gathered here in the sway of michael who has won you with promise of my wealth, divided amongst you like the unclean spoils of war, and though you know it not you stand at a junction in your history and must decide upon the path of your future. 103 now is the time, the chance, to choose your destinies for the universe moves to war and both heaven and earth shall, once more, be clad in the crimson cloak of dispute. though you have abused me so with greed and false testament i forgive you of all wrongs against me and, more than this magnanimity, offer you a place behind my standard in this war amongst the elohim. m

he tumult of my thought was calmed, resolved into a new-formed purpose, perceiving now a clear path to the goal that my spirit thirsted for like life-giving water to a throat parched by the cruel sun's fire amidst the desolate sands of the desert. now, calm purpose made crystal from fluid thought, i looked out across the waters before me with eyes made young with hope. in my joyous realisation of the path i saw not the silver form that came upon me from behind as i gazed out across the water until i saw its frame reflected in the clear sea, shining with incandescent radiance and, turning to face the one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, res

elves most dear to my heart? as adonai yahweh's right hand i would never think so, it had not been the custom of the elohim to treasure love but rather to demand it of their subjects. this thought itself gave me pause and then with new resolve i addressed my beloved shedim, trusting that such love must never be betrayed. these words did i speak to my disciples "my shedim, noble race, bright ones. the path that lies before us is most perilous and of necessity must be walked by the few for the many could not do so in safety. therefore i shall go forth but with ishtar and baalzebub to a place long hidden from those who would seek it. that which i speak is known to but few even the elohim know not of it 139 for its treasures are too precious for michael and his three brother-lords to trust to

few of them stole in so shall some few elohim make entrance to the valley and once therein, with cunning words beguile the child-like nephilim and instruct their untutored souls to realise my dominion over earth and thus warn them from the tree our foe, mutinous satan, would have them gain 159 with dire repercussion should they oppose the will that would bind them to eternal infancy. this then is the path that i would take. move then and enact my will" some while later, upon the earth, i awoke within a grand pavilion, framed with three pales of pine-wood woven of green silks and trimmed with bright silver. i lay upon rugs of bear-skin and, at my side, awaited aset, arrayed in battle's garb of steel. beyond the gossamer walls of the tent battle's clatter and deep-throated horns resounded fr

KNOWLEDGE LECTURE FIVE

re then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base

ed into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus

KNOWLEDGE LECTURE FOUR

umn of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizontal and diagonal is 15. the total sum of all numbers is 45. these numbers are then formed into divine and spirit names. the solid greek cubical cross it is the admission badge for the path of tau, and is composed of 22 squares which answer to the 22 letters of the hebrew alphabet. the solid triangle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic

triangle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latte

LAITMAN M BASIC CONCEPTS IN KABBALAH

caused only by the presence of this spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater and greater pleasures; we do not suspect that they might not be anything but shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of

to feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensation of spiritual hunger. we start searching for other sources of fulfillment, often choosing a long and prickly path. freedom of will exists between the paths of spiritual ascent and the path of suffering. one can only wish that people will choose life instead of embarking on the path of suffering, the same path upon which we so often treaded in the past. 18 c h a p t e r 1 t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h kabbalah teaches about the cause-and-effect connection between spiritual sources that unite according to absolute laws into one kspiritual kexal

is will? kabbalah reveals a complete, closed picture of the creator s control over us. thus, willingly or spurred by suffering, in this lifetime or in a subsequent life, influenced by physical, social, and economic factors, every one of us and all of humanity will have to accept the purpose of creation as our life s objective. in the end, all will attain a single goal. the only difference lies in the path: a person who willingly and consciously advances towards the goal gains twofold: saving time and experiencing the delight of merging with the creator, instead of suffering. the gravity of the situation is that humanity does not yet imagine the calamities that lie ahead of it. the goal has been set and the laws of the universe are invariable. personal everyday sufferings and periodic globa

ent. finally, we will become able to receive all the goodness that was prepared for us. surely, this goal will be achieved in accordance with his plan. two paths of development in the right direction are prepared for us: a path of suffering that compels us to escape it. we do not see the goal and are forced to run away from the pain. this path is called "unconscious evolution" or "a path of pain" the path of conscious, painless, and quick spiritual development by following the kabbalistic method, t h e e s s e n c e a n d t h e p u r p o s e o f k a b b a l a h 43 which facilitates a quick attainment of the desirable result. the purpose of all the laws of development using the method of kabbalah is to recognize the good and evil within us, and develop recognition of evil. by observing the

acquires the desire to live, think, and act only for the sake of others and the creator, such soul purification allows one to gradually approach the creator until completely merging with him. and as one comes closer to the creator, one feels increasing delight. t h e l a n g ua g e o f k a b b a l a h 53 it is for this soul transformation that our world and all the spiritual worlds (the steps on the path to the creator) were created. merging with the creator is a task that everyone must accomplish while still living in our world. our world is the most opposite point from the creator opposite from his properties. by ridding ourselves of the selfish desire to enjoy, we approach him and thus gain doubly: we enjoy receiving pleasure from him and at the same time, enjoy pleasing him. in the sa

LAITMAN M FROM CHAOS TO HARMONY

a method to correct the imbalance against our will. correcting the ego by escaping pressures and suffering is guaranteed. but we are given the option of choosing the evolutionary process first, thus understanding and controlling the ego. in doing so, we will quickly and painlessly be balanced with nature s common law the altruistic law of giving and loving. these two paths of evolution are called the path of correction and the path of suffering. there is no question about nature being the ultimate winner, whose laws we will ultimately obey. but the question is, how will we choose to do it? if we prefer to march toward balance of our own volition, before suffering compels us to do it, we will be happy. otherwise, hardships will impel us from behind and give us a different kind of motivation

each it, the depiction will serve as a motivating force that can turn us away from future harm and toward goodness in due time. by doing so, we will be spared tremendous suffering and we will accelerate the pace of our evolution. disseminating the knowledge about the reason for all the crises and the problems, and the way to resolve them and head toward a new life, will hasten humanity s march on the path of correction. c h a n g i n g o u r at t i t u d e towa r d o t h e r s b r i n g s a l l o f nat u r e i n to b a l a n c e we can easily see that changing our attitude toward others will lead us to the resolution of the problems on the social-human degree. this will mean the end of war, the end of violence and terrorism, and the end of general animosity among people. chapter five: obey

within the framework of the remaining 233 years until the end of the 6,000 years. this painful process is called in its time, meaning in the time allotted. but the suffering will intensify and increase until each moment seems like an eternity, as time is a psychological matter. in fact, we can already feel that our lives are getting increasingly harder, and this is just the beginning. however, in the path of correction, there is no time limit. just as kabbalists throughout time achieved balance with nature, anyone today can do the same and experience the same perfection and eternity. this path is called, i will hasten it, because it accelerates time. one way or the other, we must all achieve balance with nature, and even death is no escape from the mandatory correction process. the choice

will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys. for those who cherish every moment in life, the author offers unparalleled insights into the timeless wisdom of kabbalah. the path of kabbalah: thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. this prohibition from the bible is also the 204 from chaos to harmony basis of the wisdom of kabbalah. kabbalists state that there is no reality at all, but something called his essence, the upper force. as uncanny as it sounds, this notion hides in its wings the very prospect of freedom, f

LAITMAN M KABBALAH REVEALED

most important, safe tomorrows. too few people have attained all these today, and even they cannot be certain they will still have them tomorrow. but the benefit of this state is that it forces us to reexamine our direction and ask, is it possible we ve been treading the wrong path all along? particularly today, as we acknowledge the crisis and the impasse we are facing, we can openly admit that the path we ve chosen is a dead-end street. instead of compensating for our self-centered oppositeness from nature by choosing technology, we should have changed our egoism to altruism, and consequently to unity with nature. in kabbalah, the term used for this change is tikkun (correction. to realize our oppositeness from the creator means that we must acknowledge the split that occurred among us

can do it now, because now we know we need it! the past 5,000 years of human evolution have been a process of trying one method, examining the pleasures it provides, becoming disillusioned with it, and leaving it for another. methods came and went, but we have not grown happier. now that the method of kabbalah has appeared, aimed to correct the highest level of egoism, we no longer have to tread the path of disillusionment. we can simply correct our worst egoism through kabbalah, and all other corrections will follow like a domino effect. thus, during this correction, we can feel fulfillment, inspiration, and joy. i n a n u t s h e l l the wisdom of kabbalah (the wisdom of reception) first appeared about 5,000 years ago, when humans began to ask about the purpose of their existence. those

l whose reality is reality? 113 like. that way, we will at least be able to decide whether we want it or not. when we see no other way of using our desires, we re trapped in the ones we already have. in that state, how can we find other intentions? is this a trap or are we missing something? kabbalists explain that we are not missing anything. this is a trap, but it s not a deadlock. if we follow the path of our reshimot, an example of another intention will appear by itself. now let s see what reshimot are, and how they help us out of the trap. reshimot xback to the future reshimot xroughly speaking xare records, recollections of past states. each reshimo (singular for reshimot) that a soul experiences along its spiritual path is collected in a special data bank. when we want to climb up

ways higher up the ladder. we cannot change the order of the reshimot. that has already been determined on our way down. but we can and should determine what we will do with each reshimo. if we are passive and simply wait for them to pass, it will take a long time before we thoroughly experience them, and before that happens they can cause us great pain. this is why the passive approach is called the path of pain. 114 kabbalah revealed on the other hand, we can take an active approach by trying to relate to each reshimo as to another day in school, trying to see what the creator is trying to teach us. if we simply remember that this world is the result of spiritual occurrences, this will be enough to tremendously speed up the passing of the reshimot. this active approach is called the path

will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys. for those who cherish every moment in life, the author offers unparalleled insights into the timeless wisdom of kabbalah. the path of kabbalah: thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. this prohibition from the bible is also the basis of the wisdom of kabbalah. kabbalists state that there is no reality at all, but something called his essence, the upper force. as uncanny as it sounds, this notion hides in its wings the very prospect of freedom, for every person, for every

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ent pleasures) lies only in our attaining faith, through which we will be able to perceive the creator. in general, the only cause of our misfortunes, and of the worthless and temporal nature of our lives, is our failure to perceive the creator. kabbalah impels us towards him by teaching us "taste and see that the creator is good" the aim of this text is to guide you through the initial stages of the path to perceiving the creator- 18- attaining the worlds beyond window to the heart it is clear that, since the creation of the world, humanity has suffered torment and pain in such magnitude, it has often been worse than death itself. who, if not the creator, is the source of that suffering? throughout history, how many individuals have been willing to suffer and endure any pain in order to a

are considered to be superfluous and absurd. this state is also described as the "suffering of the shechina" all human suffering stems from the fact that we are compelled from above to completely reject all common sense and proceed blindly, placing faith above reason. yet, the more reason and knowledge we possess, and the stronger and more intelligent we become, the harder it is for us to follow the path of faith. consequently, as we attempt to reject our common sense, we increase our suffering. those of us who have chosen the path of spiritual development described above cannot agree with the creator. in our hearts, we condemn the need for such a way; thus, we have difficulty justifying the creator s methods. yet, we cannot sustain such a condition for a prolonged period of time unless t

t of the soul is called "torah" when we ascend to a new spiritual level, it is called "fulfilling a spiritual law" as a result of this elevation, new altruistic aspirations are created and the soul receives the torah, the light of the creator- 32- attaining the worlds beyond the true path to this goal proceeds along the middle line. this implies combining three concepts into one: the human being, the path to follow, and the creator. indeed, three objects exist in the world: the human being, who is striving to return to the creator, the path one needs to follow in order to reach the creator, and the creator, the goal toward which the human being is striving. as has been said many times, there is nothing that truly exists except the creator, and we are but his creations, endowed with a sense

our own existence. we come to recognize this clearly in the course of our spiritual ascent. all of our perceptions, or rather, the perceptions we see as our own, are but responses to the divine acts he has produced in us. in the end, our feelings are only what he wants us to feel. as long as we have not yet fully comprehended this truth, we will see not one, but three separate concepts: the self, the path to the creator, and the creator himself. however, once we have reached the final stage of spiritual development, once we have ascended to the same level from which our souls descended only this time with all our desires corrected we can receive the creator completely into our spiritual body. then, we will receive all the light of the creator and the creator himself. in this manner, the th

with light. therefore, to ensure that we proceed correctly, we must conduct regular checks while advancing on the spiritual path. this will ensure that we strive for all three objects with an equally powerful desire from the very outset, regardless of the fact that we perceive the three objects to be separate. spiritual path- 33- from the outset, we must work to blend them into one; at the end of the path, this will be apparent. they are, in fact, apparent now, even though we are unable to see them as such, due to our own imperfections. if we strive for one of the three objects more than for the others, we will immediately deviate from the true path. the simplest way to check whether we are still on the true path is to determine whether we are striving to comprehend the characteristics of

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

dering about it. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 62 t h e fa m i ly u n i t dr. satinover: what is the kabbalistic approach to relationships between men and women at the start of the 21st century and what is the kabbalistic prognosis in that field? rav laitman: from the perspective of kabbalah, it is important that a man and a woman be together, marching together on the path of self-correction and reaching congruence with the upper force. by doing that, they will complement one another on both material and spiritual levels. both the man and the woman have certain corrections to make. by making their personal and reciprocal corrections, they will come to the right connection in such a way that their relationship will resemble the upper force. the difference be

tastic power that could literally work magic. how did the assumption arise that two different states could exist simultaneously? here we should mention an experiment conducted by richard feynman some fifty years ago. assume that there is a full water tank containing a device that moves up and down. this action creates waves from two different sources, causing the waves to cross paths. eventually, the path-crossing of the waves will create a pattern known as an interference pattern (figure 8. this pattern is a collection of the path-crossing of the waves. it is a very well known phenomenon and we can easily calculate where these crossing points will be. figure 9 figure 8 q ua n t u m t h e o r y 75 now let us picture a similar experiment, but with particles instead of ripples. picture a gun

ned their models according to the mechanistic perception of the crown science physics. actually, this process continues today. in many universities the world over, various sciences have yet to adapt their models to the 19th century models of physics. the problem is that physics has already abandoned these models. even molecular biology, which studies the most minuscule objects, has yet to turn to the path that the quantum revolution has paved. about a year ago, i gave a course at the department of biochemistry in the university of toulouse, france. the head of the department was unaware of the fact that to understand the evolutionary process of protein, one needed to take quantum effects into consideration, and that this is why it cannot be understood in terms of classical mechanics. this

ection. there are diverse desires in the kli, all of which are interconnected. they can be compared to organs in a single body, where each is required to build the intention to bestow. correcting one desire influences all the others, which must unfold in their proper place in the correction order. there is nothing in one s life that is not predetermined by the structure of the will to receive, as the path of correction is predefined and divided into preordained orders. we are always in the ultimate state, even now. as reshimot surface and put us in varying states, all we do is realize each one. we cannot choose the states we will experience, but we can be assisted by the environment to realize the stages more effectively. thus we will progress from one state to the next. moreover, even the

, emphasizes that the creator is unchanging and that his purpose is also unchanging to bring the creature to gmar tikkun (the end of correction. progression toward gmar tikkun is carried out through the light s pressure on the kli, which will eventually bring the kli to feel that it is in contradiction with the light s state. because of the pressure this creates, kabbalists relate to this path as the path of pain. while treading this path, everything happens in its due time, the constant pressure of the light on the kli inducing the making of diverse forms in the kli until they are exhausted and the kli reaches its gmar tikkun. at the end of the natural evolution of the will to receive in humans, after many life cycles, one begins to feel that there is something higher, a giver. at that ph

LAITMAN M THE KABBALAH EXPERIENCE

to gather all the postings that have accumulated on the forum and publish them. from the multitude of material before me, i have chosen those questions and answers, by which anyone can make their first steps in kabbalah. people like you, whose point in the heart (the point that makes us wonder about the meaning of life) has awakened, sent me these questions. this book will give you insights into the path they followed, from the urgent question, what is the meaning of my life? how do i control my destiny? and what should i expect of every single act in my daily life? to the concise answers they received. these answers are based on a clear and independent vision that evolved in all of them after studying the upper forces through the wisdom of kabbalah. the path each of them took is a person

torments are a means that aid man, why is it said that the desire to suffer comes from impure forces? a: i don t understand the term, means that aid man. it is an expression that praises pain, something which is completely contrary to the purpose of creation. the purpose of creation is to delight us. pain is an undesirable feeling to the creator, and its purpose is only to force us to connect to the path of correction. the sensation of pain distances us from the creator. it is sent only to shock us, who otherwise desire only rest. by our nature, we operate by the law of maximum pleasure for minimum effort. but when pain forces us to wake up and remember the goal, by searching for the source of the pain, then we should immediately turn to the creator, as this was the sole purpose for which

the creator does not precede the act, it is done on purpose, in order to come to us at the end of the act or during it. there are many reasons for that. but if we do not work systematically according the rule of think of the end before you begin, if we do not think that this act will intensify our connection with the creator, we are not trying to draw near him. therefore, those actions belong to the path of pain. such actions put us on a dead-end street from which we must turn back and search for another way. they only extend the correction process. q: so where is the way out? a: we have to keep thinking about our contact with the creator. all our problems in this world indicate that we do not have contact with him. it is the same problem everywhere v in individuals, in groups, in society

oesn t matter how the creator sends the reminders, but from then on, i can advance. if you think like that, you will see that everyone around you is an angel made to remind you of the existence of the creator. we keep getting pushed from above so we can advance toward the creator. the problem is that we attempt to find solutions to complex situations with the power of our minds. that pushes us to the path of pain: we begin to get beaten up until we realize that the solution cannot come from our minds. it is a long process, but it depends on us; we can speed it up only when we are wise enough to understand that we have to search for the solutions above. but what does this mean? the answer is, whatever the problem, we mustn t lose contact with the creator! it is written: even when a sharp sw

. but how strongly? moreover, he who studies and attains should contain within him the agony of the whole world, and he should expand his emotional vessels in order to absorb every desire. so what then, is the advantage of kabbalah? a: i don t think that i can accurately convey to you the advantages, but: 1. there is no other way to attain the upper world, but the kabbalah. it is therefore called the path of kabbalah. you speak of another way "the path of pain" this is not a path, but rather a state where a person temporarily weakens and abandons the vigorous progress of the kabbalah. t h e k a b b a l a h e x p e r i e n c e 58 one waits on the side of the road, so to speak, before agony prods further movement to return to the path of kabbalah and persist with it. 2. the path of pain is n

LAITMAN M THE PATH OF KABBALAH

n individual and collective basis in order to enhance and promote the spirituality of humankind, and indeed the entire world. 447 h ow t o c o n t ac t b n e i b a ru c h bnei baruch 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9. 379 how to contact bnei baruch. 380 the path of kabbalah 3 9 part one: the beginning c h a p t e r 1 .1 t h e g r e at i l l u s i o n thou shalt have no other gods before me. thou shalt not make unto thee a graven image, nor any manner of likeness (exodus 20:3. judaism forbids idolatry and any kind of fetishism. this prohibition envelops the most fundamental principle in judaism: that everything we see is only a figment of our imag

group longs to be together, and if that longing burns in each heart like a fire, then that need will soon be realized. our brains and even our consciousnesses are only secondary factors. they process and support the fulfillment of our desires. the mind is but an accessory. as soon as one understands that it is the feeling that should be cultivated, not the mind, one will immediately begin to see the path that leads to the spiritual world. the problem lies in our habits and our lack of trust. pa r t o n e: t h e b e g i n n i n g 45 we are not accustomed to relying on our feelings. we want to understand first, and only afterwards to feel and act. but if our brains are the obstacles, why then were they given to us? they were given to us so that we would develop them and then go above them

of material that describes the ascent. but the reason is that the complementary material should only serve to encourage us to attain the state of this world, and act as a springboard for the ascent to the spiritual world. once we are in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent, because the path from above downward and from below upward is the same. if a person who studies the study of the ten sefirot is at a certain spiritual degree, and that person learns about the attributes of a higher degree, it makes no difference if one is studying about the concatenation of the worlds from above or the ascent from below. the important thing is for t h e pa t h o f k a b b a l a h 48 one t

seeks for nothing. at that point, pains come and turn the apparent fulfillment into emptiness and hunger. we grow wiser as a result of suffering, which begins to show us where to go and what to do with our lives. but if the same result can be reached without the pain, then why suffer? kabbalah points to how we can approach the creator through the keeping of the spiritual laws. it is what we call the path of torah. it is not a physical keeping of mitzvot, but keeping the spiritual laws of creation. all we have to do is to choose it. q: what do i do if i feel that a certain situation is being forced on me? a: there are clear rules with regard to that situation: if someone threatens you, you should react accordingly, but not in the christian way, meaning by turning the other cheek. never wai

en decline? a: no, one cannot fall. one cannot even stop, and will continue to climb. everything moves toward the final and best situation. it is either done by beatings from behind, meaning by nature, or in a positive way, when one is given a book and told that it is a means to accelerate one s progress. this is a way to outrun nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs, but those are actually only internal feelings. at one time we feel close to the creator, and at another time we feel uncorrected and far from him. for that reason, we define the first situation as an a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

of humanity as it should be. the third row of drooping lilies represented the initiates of the mysteries of osiris, reaching down into the world in order to devote themselves to the helping and enlightenment of humanity. 181. these three grads of initiates seem to correspond in a general way to three other divisions or grades of the occult life which i have described at length in the masters and the path. there are first those on the probationary path, who are aspiring to enter the path proper, and are doing everything in their power to purify themselves, to develop their character, and to serve humanity with unselfish love under the guidance of the masters. then come those who have been initiated into the great white brotherhood, and have thus entered on the path proper; their lives are

t when one penetrated to the holy of holies there was no statue, but the double age was there set up as a symbol of the supreme, and was called the labrys. that is the 249. figure 9 250. 251. origin of the word labyrinth; for the first labyrinth was constructed in order that this sacred symbol might be put in the middle of it, and the way to it was confused in order to symbolize the difficulty of the path which leads to the highest. the stories of the minotaur and theseus and ariadne came much later than this. until these recent discoveries the greek word glabyrinth h was marked as a foreign word of unknown derivation. 252. the gavel of the master of the lodge has descended from that, and it is held by the master because in his humble way, in the symbolism of the lodge, he is representing

e men who are already somewhat developed at those levels will lay themselves open to receive that force, and slow down its vibrations by passing them through their own subtle bodies, it can then be poured out upon the world at large in an assimilable form. and this is a great part of the work that is being done by all those who wish to co-operate with him. 350. i have explained in the masters mad the path how one who approaches a master of the wisdom with a view to becoming his pupil and working under him for the good of mankind, is first drawn into a wonderfully intimate association with that master, so that he may become a perfect channel for the distribution of spiritual forces. precisely the same thing on a much smaller scale is being done by every human being who wishes well to his fe

nes. in course of time and many incarnations the three higher principles gradually unfold themselves, and the man realizes more and more of the divinity which is truly his. though the principal object of freemasonry is the collection and distribution of spiritual force for others, it is also deeply concerned with the welfare and progress of the brn, so its ritual and its teaching clearly indicate the path which man should tread, and offer him the most valuable help as he passes along it. 407. the duties 408. the list of situations and duties is then rehears-ed. it is commonly supposed that the object of this enumeration is to make sure that the facts are thoroughly known to all the brn, and that all the officials are duly present. it has in reality another and far more important function

of the mind that he casts off the five fetters to further progress (namely, the delusion that his personal self is the real self, doubt about the reality of spiritual things, superstition, and unreasoning likes and dislikes) and so enables the spiritual will to express itself in his life. about these stages, and the great initiations that accompany them, i have written in full in the masters and the path. they are mentioned here to show why it is that the j.d. acts between the w.s.w. and the w.j.w. and the s.d. acts between the r.w.m. and the w.s.w. they explain also why it is that the w.j.w. takes charge of the e.a.s, and the w.s.w. of the f.c.s, while the m.m.s may be considered to be under the immediate charge of the r.w.m. as the open lodge is a place where the brn. are symbolically u

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ertain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those

to the needs of the races for which they were intended, and that within these religions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and tha

onstitution of the universe, and the principles in man, according to the occult law formulated by hermes trismegistus and adopted by rosicrucians, alchemists and students of the kabbala in later ages: as above, so below. the masonic rites are thus rites of the probationary path, intended to be a preparation for true initiation, to be a school for training the brn. for the far greater knowledge of the path proper. 36. the sacramental power 37. to the occult student masonry has also another aspect, of the greatest importance, concerning which i have written in the hidden life in freemasonry it is not only a wonderful and intricate system of occult symbols enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its i

ght them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the mysteries was designed to reflect one or other of the great initiations of the white lodge, so that the initiates of this lower level might prepare themselves ultimately to enter the path of holiness and so strive after the fullness of union with osiris, the hidden light. when we come to consider these degrees we shall see how this teaching was graded, and how those initiates who were properly prepared were enabled to reach the true knowledge which they were seeking. the whole scheme of initiation provided a complete chart of man s spiritual evolution, and it was for the i

hem and using them as a channel of the hidden light- its very existence being unknown to all who remained outside the inner circles. the brotherhood selected for initiation into its ranks only those who had fulfilled the ancient conditions imposed upon all candidates for that high degree, the qualifications for which were laid down in part i of the manual of occult instruction now called light on the path, which represents the teaching of the egyptian lodge. candidates were therefore generally chosen from among the brn. who had received the higher instruction, and had prepared themselves by many years of meditation, study and service. still, it sometimes happened that one might be chosen for initiation who had not passed through the outer steps of the mysteries, but in previous lives had p

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

lla warfare against god s people in the earthly realm, as reflected in a familiar passage from the book of ephesians: for we wrestle not against flesh and blood human but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of their attack is in trying to seduce christians into departing from the path of salvation by teaching falsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other relig

f spiritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gale research, 5th ed, 1996. the path of light. philadelphia: fraternity of light, 1974. fraternity of the hidden light fraternity of the hidden light is the english name of the fraternity known as fraternitas l. v. x. occulta. very similar to the builders of the adytum, it originated from the american section of the hermetic order of the golden dawn (ogd. it is claimed that, at the beginning of the twentieth century, the hea

something which is sanitized, something which is misunderstood and really quite nice. what the ona is doing is countering that by saying, no, it isn t. it s regaining the original darkness of what satanism is, because if satanism isn t evil, what is (baddeley 1994, 164) ona proclaims its aims as being: 1. to increase the number of genuine adepts, masters/lady masters, by guiding individuals along the path to adeptship and beyond. 2. to make the path to adeptship and beyond [the seven-fold sinister way] more widely available, enabling anyone, should they possess the necessary desire, to strive toward the ultimate goal. 3. to extend esoteric knowledge and techniques i.e, to (a) creatively extend our esoteric knowledge and understanding and thus increase the consciousness of our species (b) d

back to life by his wife isis to become the god and who, by overcoming death, saves humankind from its consequences. salvation can be achieved in different ways in different religious traditions. typically, in the religious traditions based on the worship of or devotion to the founder, this figure is taken as the exemplum to imitate, and the founder s religious doctrine is considered to delineate the path that insures salvation (e.g, christ and buddha. devotion to saints and other religious guides (such as shamans) also leads to the path of salvation. salvation also becomes possible through certain rituals, as in the christian sacrament of baptism, which initiates the adept into the christian faith. faith and grace as well insure salvation, but human cooperation is always necessary for the

LIBER O

for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 7

LIBER 777

tion and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 cof d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keeping to the path. table of correspondences 46 figure. nature. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, dif

LIBER ALEPH

s all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of

he child in the matter of his career. be thou well ware of all ideals and day-dreams; for the child is himself, and not thy toy. recall the comic tragedy of napoleon and the king of rome; build not an house for a wild goat, nor plant a forest for the domain of a shark. but be thou vigilant for every sign, conscious or unconscious of the will of the child, giving him then all opportunity to pursue the path which he thus indicates. learn this, that he, being young, will weary quickly of all false ways, however pleasant they may be to him at the outset; but of the true way he will not weary. this being in this manner discovered, thou mayst prepare it for him perfectly; for no man can keep open all roads for ever. and to him making his choice explain how one may not travel far on any road with

perations of the will. by criticism and by recorded memory man avoideth error. but the true word of tahuti was amoun, whereby he made men to understand their secret nature, that is, their unity with their true selves, or, as they then phrased it, with god. and he discovered unto them the way of this attainment, and its relation with the formula of inri. also by his mystery of number he made plain the path for his successor to declare the nature of the whole universe in its form and in its structure, as it were an analysis thereof, doing for matter what the buddha was decreed to do for mind. t the book of wisdom or folly 73 bt de quodam mago gyptiorum, quem appelunt iudaei mosheh (of a certain magus of the egyptians, whom the jews call moses) he follower of tahuti was an egyptian whose name

nature herself. thou hast no right but to do thy will. do that, and no other shall say nay. for if that will be true, its fulfilment is of a surety as daylight following sunrise. it is as certain as the operation of any other law of nature; it is destiny. then, if that will be obscured, if thou turn from it to wills diseased or perverse, how canst thou hope? fool! even thy turns and twists are in the path to thine appointed end. but thou art not sprung of a slave.s loins; thou standest firm and straight; thou dost thy will; and thou are chosen, nay, for this work wast thou begotten in a magick bed, that thou shouldst make man free. d liber aleph vel cxi 78 bw de sua debilitate (of his frailty) isten attentively, my son, while i with heavy heart make confession to thee of mine own frailty

t i might attain to this great work. it is now twenty years, as men count years, that i came to my first understanding of my true nature, and aspired to that work. now then at first i made no error. i abandoned my chosen career; i poured out my whole fortune without one thought; i gave my life utterly to the work, without keeping back the least imaginable thing. so then i made swift strides along the path. but in the dhyanas that were granted unto me in kandy, in the island of lanka, i used up my whole charge of magical energy; and for two years i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such periods of recuperation are necessary to such souls as mine; and so no ill. but i fell from m

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

nd. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respect of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a

LIBER CCXLII AHA

urse is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical cr

hrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him dow

t may our trembling frame, our clumsy clay, endure such anguish? marysas. in the worm lurks an unconquerable germ identical. a sparrow fs fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with al

ntessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the adept is rapt away, dies on that mouth, a gleaming gem of dew caught in the boughs of day! olympas. the hearing of it is so sweet i swoon to silence at thy feet. marsyas. rise! let me tell thee, knowing him, the path grows never wholly dim. lose him, and thou indeed wert lost! but he will not lose thee! olympas. exhaust the word! marsyas. had i a million songs, and every song a million words, and every word a million meanings, i could not count the choral throngs of beauty fs beatific birds, or gather up the paltry gleanings of this great harvest of delight! hast thou not heard the word aright? that w

ps the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned told me so plain a truth. i see, inscrutable simplicity! crushed like a blind-worm by the heel of all i am, perceive, and feel, my truth was but the partial pang that chanced to strike me as i sang. marsya

LIBER CHANOKH

ardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv. the emperor water d populus j vii. the chariot air g puella l viii. justice fire (cardinal signs) earth j carcer o xv. the devil fire e fortuna minor f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hi

LIBER CLXV A MASTER OF THE TEMPLE

d any communication from, the order. he laments his negligence in this respect, but writes: yet know i well that i alone have suffered and shall suffer from this negligence, and i must humbly take any results that may arise out of my failure. still, even though i may have neglected the advice given me when i first became a probationer, i feel that i have progressed, be it never so slightly, along the path which from the first i set out to tread. may it not be, o adonai, that even now the second six months may be made to balance the first six, and that what is passed may yet be for the best? at that time he had not found out that things always turn out for the best; it took him a long while to realize this, but it is evident that soon afterwards his efforts produced some result; for we find

t nothing. again three days have passed since i made entry in this book. i cannot talk of what has happened during those three days, it seems useless to try and do so, in fact it seems useless to make this entry at all except that i know not what is before me, and i feel that had i (or if i) lived longer upon this planet it would have been my life work, indeed it must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetn

ust 31. from that time until september 18th he was occupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearin

LIBER COLLEGII SANCTI

m; but that a certain zeal will be inflamed within him, why he knoweth not. 6. when authority confers the grade, he shall rejoice therein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic dagger, according to the instructio

further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to

ver attain complete success in liber iii, cap. ii. further, he shall apply himself to study and practice the meditations given in liber v. 3. he shall further show some acquaintance with and experience of liber o, caps. v, vi. whereof his record shall be his witness. 4. he shall commit to memory a chapter of liber dcccxiii. 5. besides all this, he shall make constant and profound reflections upon the path. let him remember that the word philosophus is no idle term, but that philosophy is the equilibrium of him that is in the house of venus that is the lady of love. 6. when the title of dominus liminis is conferred upon him, let him rejoice exceedingly therein; but beware, for that it is but the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the

in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or practical examinations. a hint of what might have been intended may perhaps be found in letter 74 of magick without tears, gobstacles on the path h althought there the four tests are glyphed under the figure of the tarot minor suits. g c he shall begin to study liber h. h gliber h h has not been definitely identified as far as i am aware; the neophyte section of gliber xiii h gives no clue as to its nature or contents, and no work of that title has been published; it may not be extant, or it may be the same as liber hhh, the practi

cus h and that for the philosophus had gto his philosophus h; these have been amended on the same basis. the task of a philosophus. g. the meditations given in liber v. h this work has not been definitely identified. because of the dates involved it cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v h under the head "the formulation of the flaming star (referred to the path of heh) which suggests some manner of pentagram ritual or meditations on that theme. it is unlikely, too, to be crowley's gtrue greater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing

LIBER CXCVII STORY OF SIR PALAMEDES

he beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king fs hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard .well done. he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. the high history of good sir palamedes the saracen knight; and of his following of the questing beast 3 i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one la

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

f view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill

its of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi

second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital catastrophe may have been the exciting cause of my conscious devotion to the attainment of adeptship.but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me gwhy do you adep? h as to ask god 1 [liber lxv, iv. 12] the soldier and the hunchback 17 gwhy do you pardon? h c fest son metier.1 i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect than ten centuries hence the gnominal crowleians h will be as pestilent and numerous a body as the gnominal chris

LIBER DCCCLX JOHN ST

physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (1875; suffered the terrible mystic trance which turned me toward the path in october (1896; applied for admission to g d in october (1898; opened my temple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from rose in october (1904; wrote the b.-i-m

october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, thirst, fatigue, disease, anxiety, bereavement, all those woes and others have laid heavy hand upon me, and behold! as i look back upo

ause i am so perfectly dark. yet my power to create magical images is still with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 ga

d i was: yet now i am again energised; may it be to the point of enthusiasm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the

inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement

LIBER DCLXXI VEL PYRAMIDOS

his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the b

sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded

devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in

lesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un

LIBER DOMINI

a general way. no man or woman may interpret his inscrutable will for anyone else other that him/herself, and of this latter, one should always proceed cautiously. 3. those who claim to be my chosen vessels are nothing but foul wind, blowing this way and that, stirring up the loose earth beneath my majesty. pay no heed to those who claim such authority on my behalf, they will merely lead you down the path of self-deceit. comment: satan has no human representative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other

presentative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other paths which focus on conversions and herd mentalities, the path of satan is for the individual alone. embracing this path is a choice which must be made for personal reasons, never at the direction or discretion of others. 5. i have no creed or code of conduct; i have only will, pure and inviolate. belief in dogmas is for those who prostrate themselves before their so-called gods, fashioned from their own minds or, better yet, bequeathed to them by fa

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

make any decisions in this life based on what is unknown. 23. do not seek me for a guide, i guide no one. guidance is for the weak and for children, and neither of these belong to me. i am power and knowledge, the great flame of all. comment: those who desire to follow satan must be able to stand on their own, the master will not hold your hand. those who need guidance are probably not suited for the path of the dark lord, who gives strength and knowledge, but not guidance. there is a difference between someone who understands the incompleteness of his/her knowledge and someone who feels this incompleteness requires another to lead him/her to fullness. 24. those who claim i am flesh are truly mad. my essence is the very destruction of flesh; i am the conqueror; i am the flame. comment: som

ind themselves. comment: those who teach their lies to others are seeking to ignore their own frailty. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. comment: satan will ensure that these evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence

LIBER DXXXVI

. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respects of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frate

LIBER GRADUUM MONTIS ABIEGNI

a. 2. the hanged man. 3. the corpse. these three recumbant positions are more suitable for repose after meditations than for meditation itself. liber e vel exercitiorvm 12 4. the arrowhead. 5. the bear. 6. the ivy. 7. the parallelogram. these positions with bowed head are suitable for asana and for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spak

LIBER LVII

3, uniting the ideas of binah and kether. a number of the aspiration.42 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawy

ing the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquisesce in merel

seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210. t.s] on the qabalah 49 216. i once hoped much from th

s used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laughing lion. on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus

LIBER LXVII THE SWORD OF SONG

which the evidence of its senses would lead it. 595 600 605 610 615 620 625 a test. the artist.s concentration on his work. yogi but a more vigorous artist. indignation of poet suppressed by yogi and philosopher alike. 38 the sword of song destroying passion, feeling, thought, the very practice you have sought unconscious, when you work the best, i carry on one step firm-pressed further than you the path, and you for all my trouble, comment .true .auto-hypnosis. very quaint!.53 no one supposes me a saint.54 some saints to wrath would be inclined with such a provocation pecked! but i remember and reflect that anger makes a person blind, and my own .chittam. i.d neglect. besides, it.s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense .i have this worthy

re .alas. sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did .one of my best devotees too. muttered, or rather trumpeted, the elephantine anachronism .you see. said the wily wizard .i saw perdu. r abu the other day, and he said that he had become srotapatti. now that.s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished .what do you advise. asked the irritated and powerful, but unintelligent deity .time is our friend. said the enchanter .let your influence be used in the halls of birth that each birth may be as

n the quintessence or philosophical tincture. the way being dark and the golden dawn at hand, he did call forth four servants to keep him in the midst of the way, and the lion roared before him to bid the opposers beware of his coming. on the bull he rode, and on his left hand and his right marched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she warned him that without the serpent5 his ways were but as wool cast into the dyer.s vat. two-and-twenty scales had the serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-sevent

our father to me, the humblest and oldest of all his disciples, write as the story of my quintessential quest, my spagyric wandering, my philosophical going. write plainly unto the brethren, quoth he, for many be little and weak; and thy hard words and much learning may confound them. therefore i write thus plainly to you. mark well that ye read me aright! our father (blessed be his name) entered the path on this wise. he cut off three from ten :2 thus he left seven. he cut and left three: he cut and left one: he cut and became. thus fourfold. eightfold.3 he opened his eyes: he cleansed his heart: he chained his tongue: he fixed 1 achad, unity, adds to thirteen. there follow attributions of the .thirteen times table. 2 these are the buddhist .paths of enlightment. 3 the eightfold path. the

ese are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one.the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and really identical with it.2 1 causality is itself a secondary, and in its limitation as applied to volition, an inconceivable idea. h. spencer, op. cit. this consideration alone should add

LIBER MMCMXI NOTE ON GENESIS

s the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the fath

fied in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father and the mother, and so divided into hw and hy* now if into the midst of this divided name we cast the trip

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

LIBER O

will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey

to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of ea

LIBER PORTA LUCIS

ows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say: glook! he pretends to re

of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumd in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign

LIBER SAMEKH

b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of th

ulties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical i

the adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him:

h (the zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the illustrious editor of the gblue brick h edition of magick, the number of gsamekh final h, an otherwise unknown hebrew letter-form, but this it would seem is a mystery reserved for initiates of a grade beyond that of the present transcriber. frater progradior (lat. gi advance h) was frank bennett, an a a member and sometime he

parts i-iv reprinted as magick: book 4 parts i-iv 6. gliber o vel magus et saggita sub figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58. an article on the qabalah which formed part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente sub figura ynda. h in vol. i. of qelhma; reprinted in equinox iii (1) and iii (9; with a lengthy comment

LIBER SEPTEM REGUM SANCTORUM

t of the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of

LIBER THISHARB

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 accustom himself to these that they appear

LIBER XCV THE WAKE WORLD

s shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way

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

ars; bilrost will break, when they go away, and horses will swim in the current. bilrost is compounded of bil, gstopping place, time, instant, weak spot, h and rost, ordinarily gleague h or gcurrent h but here apparently with the meaning groad. h snorri uses instead the form gbifrost, h whose first component has to do with wavering or shaking. snorri mentions gbifrost h several times. asked about the path to heaven from earth, har tells gylfi/gangleri that it is bilrost, that the gods made it, and that it may be called the rainbow. it is of three colors, very strong, and made with great skill and knowledge, but it will break when the sons of muspell ride over it. nothing can survive the harrying of the sons of muspell, and much later in the text, describing ragnarok, snorri says that bilro

gan temple at old uppsala written around 1070, adam of bremen says that a large yew tree stands in front of the temple and that it is from the branches of this tree that sacrificial victims are hung. the connection with yggdrasil is obvious: a large tree at the center of the religious landscape. the concept of a gworld tree h is widespread in eurasia, and where shamanism is used the tree is often the path taken by the shaman into the worlds of the spirits. see also bestla; nidhogg, ratatosk references and further reading: a good general discussion of the tree in english is that of hilda ellis davidson, gscandinavian cosmology, h in ancient cosmologies, ed. carmen blacker and michael loewe (london: allen and unwin, 1975, 172.197. meletinskij fs structural analysis of the mythology is to be

held at the british museum and the metropolitan museum of art. published the same year were two similar books: james graham-campbell et al, the viking world (new haven and new york: ticknor and fields, 1980, and david m. wilson, ed, the northern world: the history and heritage of northern europe ad 400.1100 (new york: h. n. abrams, 1980, both perhaps inspired by the exhibition. they all follow in the path of bertil almgren et al, eds, the viking (gothenburg, sweden: tre tryckare, 1967, in including chapters by various experts and rich illustrations, many in color, on large pages. and an explicit exhibition catalog is william fitzhugh and elisabeth i. ward, vikings: the norse atlantic saga (washington, dc, and london: smithsonian institution press, 2000. it focuses on the viking expansion w

LOGOMACHY OF ZOS

nerates unless transposed to another purpose. love shall cease when copulation is abjured. things more excellent than themselves are expressed through art when our selves are expressed in them. the artist illumines unseen beauties and awakens us to the utility of beauty as pleasure of a more permanent kind. we conceive from the whole until detail destroys. to know the fundaments of art is to know the path of all wisdom. what does not exist man will invent or imagine. much is realized and so seldom expressed that when it might be told it is already forgotten. the self-glory of our forgiveness of ourselves and others.these are our failures. emotional depth can bestow originality of expression. we find in art experiences missed in life. art is the coinage whereby we exchange emotional experie

ergence to produce the greater individual. t- x 4$ 2\ the reification of your ideal shall engender life in you. by one sincere belief be-lived, the soul is nearer and discounts your uncommitted things to life. remember: all law, of its own necessity, is endowed with good and evil and entails commitments and obedience; for all belief becomes your 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 th

o-paralysis in life. the inbetweenness of cause and effect is a sensuality: we are always experiencing more, or less. experience is interjacent to all purpose and desire and only partly disclosed to ego. real and vivid experience goes deeper, oft-times within lightning reactions, as when the mind releases an obligat 1"d 2..1..1 2 5- w$ m. o( f v..1 n$ fallacies, for the upstep of values. for most the path of life is oesophagism. an end, not a means. but the mind is more omnivorous and may extend or limit, to transmute the psycho-somatic. schizophrenia is normal, we all have it: men and women are modified forms of each other and retain a remissness or too much of the other. sexual congress a making whole. where abjured or frustrated, schizophrenia may become pathological. there is also the

r. the figures and forms of our less deliberate expressions become, when persistent, the personifications of our abstracts. aesthetics are a reality. more permanent possibilities of sensation. any concept of reality is unanalyzable, yet through the whole physical world there runs an unknown content which must be tactual to consciousness. for it gives it reality. mankind returns to its old self by the path of its deviations: faith in genetic systems gives substance to audacious ability. if the heart decay, pleasurable life ends and a deadly race of elementals shall incarnate, protecting their powers by cruelty and nihilism. gross human minotaurs. exterior protection favoured the development and condition of such primaeval elementals. the human social state is not aware of this precedent, th

bused in destructive beastliness. indeed, we all await annihilation. so, why should greater knowledge be given? man has reached his full foulness. has become himself a blind force in an accidental by-product and, like judas, betrays us for a few pieces of silver. for those who fear reality, life becomes belated and a staleness. an ever re-living of yesterdays in phantasy. the fractional second is the path i would open. i- z <5..q 2 natural ability to attract without asking. mathematically, square and circle are zero forms. the symbols of eternity..e asymmetry. the square is the rectified and utilitarian form of the circle; bc ]7 life is the anticipated situation that never happens; our expectancies create a foetal wish that is never birthed. where beauty and virtue are wanting, everything

LUCIFERIAN SORCERY

e separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it should be considered that satan or lucifer are aspects of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of

ll to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this posit

hee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led, and through this planetary symbol may the practitioner emerge through the dual gnosis of lucifer and shaitan, the gateways of becoming upon the path

tronger. through the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a pa

one consecrates the area of the nganga or spirit pot with the sigil of this spirit traced in flour on the floor. this activates the area of neither-neither from which the sorcerer walks between the worlds of dream (nightside) and waking (dayside "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine o

LUCIFERIAN SORCERY AND SET TYPHON

akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and necessary force. just as chaos magick is a development of primal sorcery, without limitations, the luciferian path is a further and refined development of primal sorcery with a defined path towards the sethian becoming, and the ongoing process of

you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much

goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then b

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

n thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) ex

rs on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the sabbatic path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of spirit by that of the opposer, the bringer of light. the sabbatic mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and de

to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independent and strong. to seek k

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

(probability) give rise to necessity (a form of determinism, although far from an absolute one? indeed, it is undeniable that causality exists in our living world; for example, some mutations (the cause) can have an effect on the fitness of organisms. at this point, it is necessary to distinguish between intrinsic probabilistic events and extrinsic probabilistic events (or chance) that influenced the path taken by life. intrinsic probability deals with the quantum world of atoms and molecules. there, as described in chapter 5, heisenberg s probabilistic uncertainty principle restricts what is predictable about the properties of matter. interestingly, some types of dna mutations are due entirely to quantum effects. these types of mutations (said to be due to tautomeric shifts) occur when dn

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ladder" corresponds to the central column of the tree, and the three "principal rounds" correspond to the major steps up the central column. faith, the first principal round is the appropriate attitude for the apprentice. he has no experience of his own on which to base his expectations; he must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the

den, and his jewel is the plumb rule. he is placed at tiferet/self. he is one of the principal officers of the lodge, and his task is to supervise the activities of the ground floor. when masonic labor is being conducted the inner guard is supposed to "obey the commands of the junior warden."56 this duty is analogous to the kabbalistic discipline requiring the ego/yesod to direct its attention up the path of honesty to the self/tiferet. although the labor of the apprentice is oriented toward interior work, the ground floor is contiguous with the physical world. since a stable situation in ordinary life is a prerequisite for interior work, the apprentice is taught the appropriate manner in which to relate to events and persons the world. masonic symbolism uses the cardinal virtues for this

himself to be a physical being. as he progressed through the apprentice and fellow craft degrees he came to realize that he was a psychological being who possessed a body. now, after the death of the self, he realizes himself to be a spiritual being who possesses a psyche and a body. with this realization his orientation changes; and he looks to the west, toward the others who are striving along the path to the east. now he can share what he has learned and offer assistance to those who seek it. that is, he travels. west to propagate the knowledge (he) has gained" in doing that he practices the third of the theological virtues, charity. figure 18. plan of the master's lodge, la desolation des entrepreneurs modernes, c. 1747. the holy royal arch on the tree in figure 16 the officers of the

uation on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we would expect to find him at the yesod of beriah, and that is exactly where he is located as a candidate in the chapter. kneeling at yesod (in figure 22, the candidate looks up the path of honesty to tiferet, up the path of awe and through the daat of beriah to glimpse the divine persona at the yesod of azilut (figure 23. this moment is a dramatic representation of the culmination of the mystical ascent, the final goal of the philosophers of the renaissance. when this event occurs, not as a ritual representation in a chapter room in london, but in fact, within the consci

MAGIC AND SPELLS

thard harr, ulutiu, uthgar. cavern' domain deities: callarduran smoothhands, dumathoin, geb, ghaunadaur, grumbar, gruumsh luthic, segojan earthcaller, shar. granted power: you gain the dwarven ability of stonecunning. if you already have stonecunning, your racial bonus for stonecunning increases from +2 to +4 on checks to notice unusual stonework. cavetn domain spells 1 detect secret doors 6 find the path 2 darkness 7 maw of stone 3 meld into stone 8 earthquake 4 leomund's secure shelter 9 imprisonment 5 passwall chaos domain deities: aerdrie faenya, angharradh, anhur, bahgtru, beshaba, corel. lon larethian, cyric, deep sashelas, dugmaren brightmantle, eilistraee, erevan ilesere, fenmarel mestarine, finder wyvernspur, garagos, ghaunadaur, gruumsh haela brightaxe, hanali celanil, kiaransale

swarm 5 fabricate (earth spell only) darkness domain spells 1 obscuring mist 6 prying eyes 2 blindness/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood shape 7 major- creation 3 stone shape' 8 forcecage 4 minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true strike 6 find the path 2 cat's grace 7 liveoak 3 snare 8 sunburst 4 tree stride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen, velsharoon, vhaeraun, yurtrus. family

ures gain the benefits of a sanctuary. this works exactly like the 1st-level spell sanctuary except that the save dc is 15+ your wisdom modifier, and any subject of the spell who attacks breaks the sanctuary effect for all subjects. protected creatures also stick to the top of the moon path as though they have received spider climb spells. a creature loses both benefits immediately when it leaves the path. unlike a wall offorce, a moon path can be dispelled. it is otherwise similar to a wall offorce in that it needs no supports and it is immune to damage of all kinds. a disintegrate blasts a hole 10 feet square, leaving the rest of the path intact (if the moon path is 10 feet wide or less, this merely creates a 10-foot gap) a hit from a rod of cancellation, a sphere of annihilation, or mor

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ugh the tortuous passageways, with their trials and dangers, the candidate received the honorary title of mystes. this meant one who saw through a veil or had a clouded vision. it also signified that the candidate had been brought up to the veil, which would be torn away in the higher degree. the modern word mystic, as referring to a seeker after truth according to the dictates of the heart along the path of faith, is probably derived from this ancient word, for faith is belief in the reality of things unseen or veiled. the greater mysteries (into which the candidate was admitted only after he had successfully passed through the ordeals of the lesser, and not always then) were sacred to ceres, the mother of persephone, and represent her as wandering through the world in quest of her abduct

d sciences, ethics and religions, but also the heritage of hate, strife, and perversion. the atlanteans instigated the first war; and it has been said that all subsequent wars were fought in a fruitless effort to justify the first one and right the wrong which it caused. before atlantis sank, its spiritually illumined initiates, who realized that their land was doomed because it had departed from the path of light, withdrew from the ill-fated continent. carrying with them the sacred and secret doctrine, these atlanteans p. 35 established themselves in egypt, where they became its first "divine" rulers. nearly all the great cosmologic myths forming the foundation of the various sacred books of the world are based upon the atlantean mystery rituals. the myth of the dying god the myth of tamm

the earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise divided. the light and the fire which rise are the divine man, ascending in the path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word of the drago

rit may understand. behold, o hermes, there is a great mystery in the eighth sphere, for the milky way is the seed-ground of souls, and from it they drop into the rings, and to the milky way they return again from the wheels of saturn. but some cannot climb the seven-runged ladder of the rings. so they wander in darkness below and are swept into eternity with the illusion of sense and earthiness "the path to immortality is hard, and only a few find it. the rest await the great day when the wheels of the universe shall be stopped and the immortal sparks shall escape from the sheaths of substance. woe unto those who wait, for they must return again, unconscious and unknowing, to the seed-ground of stars, and await a new beginning. those who are saved by the light of the mystery which i have

(3) with six squares as faces; the octahedron (4) with eight equilateral triangles as faces; the icosahedron (5) with twenty equilateral triangles as faces; and the dodecahedron (6) with twelve regular pentagons as faces. p. 67 the right and the other to the left. the branch to the right was called divine wisdom and the one to the left earthly wisdom. youth, personified by the candidate, walking the path of life, symbolized by the central stem of the u, reaches the point where the path divides. the neophyte must then choose whether he will take the left-hand path and, following the dictates of his lower nature, enter upon a span of folly and thoughtlessness which will inevitably result in his undoing, or whether he will take the right-hand road and through integrity, industry, and sinceri

MASTERING WITCHCRAFT

e ordinary man-in-the-street. each of the three successive days when you get up in the morning, you must strive to remember who you are, a witch, what you did the night before, and the reason you did it. then, maintaining that same frame of mind, embark upon the coming day. strictly speaking, this "unravelling" is only necessary as a gesture for the first three nights to mark your initial step on the path. anyway, the feeling of release that should accompany this little rite is a sure indication that the way is open for the powers to begin flowing within you. it is as simple as that. no risky copulation with fellow initiates on top of damp tombstones. no messy crucifixion of toads. just a simple loosening of the mundane knot a process of blessed unbinding. as we witches say, i say to you "

n the composition of the love incense, so also here; should you wish to experiment with new essences and perfumes, go ahead. however, for matters of lust, as opposed to romantic love, i would advise you to stick to the more bitter and piney perfumes. leave the flowery essences to habondia and her works of romance. 5- counter magic and protection don't delude yourself. the minute you set foot upon the path of witchcraft, a call rings out in the unseen world announcing the fact of your arrival. and sooner or later you are going to have to confront the problem of protecting your friends and yourself from the magical bolts that will undoubtedly be slung at you by less friendly practitioners. supernaturally induced bad luck, whether occasioned by the casual glance of someone's evil eye or a mor

egend as mother and daughter, thus tying in superficially with the old greek myth of demeter and persephone. however, many modern witches consider habondia and hertha to be but different aspects of the same power, which they refer to simply as the goddess. it was mother hertha that you invoked as the third power in the planetary spell of the last chapter. as a beginner witch who intends to pursue the path, it is essential that you place yourself and your home under some sort of protective spell from the outset. there are a good many amuletic spells for doing this. here are two of them. the first is suitable only if you happen to live in a house as opposed to an apartment. on the day of the new moon, purchase a fresh hen's egg. the fresher the egg, the better- a fertile one is best of all

to avoid the recoil by enveigling other, less-advanced members of their coven only too glad to try their hand at a bit of cursing, to do the actual dirty work for them: a well-known expedient in all fields! regardless of any feelings of compassion for who actually "bides the issue" however, you should proceed with all your means of defence as surely as you would board up your house if it stood in the path of a hurricane. the magical attack will usually begin any time after sundown, so you should have your preparations ready well before. consult an astrological ephemeris, nautical almanac, or your local newspaper for the exact time the sun actually sinks below the horizon. your main defences are going to be the grand magical circle and the pentacle of protection. you will also employ the ma

cticula, using a black candle. the conjuration such as the one to be described below can be used with effect here. the magical landscape to be visualized should be one of darkness and mystery. one of those traditionally associated with the dead is as follows: night has fallen, winter has set in; the air is chilly. two monolithic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of bla

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

h, agla, assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. therefor have i recourse unto these most holy names, being in great peril both of soul and of body. pardon me if i have sinned in any manner, for i trust in thy protection alone, especially on this journey. let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation. furthermore, let the master appoint his disciples to carry the things necessary for the art. book two page 97 the first shall bear the censer, the fire, and the incense. the second; the book, the paper, the pens, the ink

MEANING OF MASONRY

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 conditions of progress. this is the sole aim and intention of masonry. behind its more elementary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseology (which nowadays might well be subjected to competent and intel

of the system we belong to. the most one can hope to do is to offer a few hints or clues, which those who so desire may develop for themselves in the privacy of their own thought. for in the last resource no one can communicate the deeper things in masonry to another. every man must discover and learn them for himself, although a friend or brother may be able to conduct him a certain distance on the path of understanding. we know that even the elementary and superficial secrets of the order must not be communicated to unqualified persons, and the reason for this injunction is not so much because those secrets have any special value, but because that silence is intended to be typical of that which applies to the greater, deeper secrets, some of which, for appropriate reasons, must not be c

orth, for, symbolically, it represents the condition of the spiritually unenlightened man; the novice in whom the spiritual light latent within him has not yet risen above the horizon of consciousness and dispers ed the clouds of material interests and the impulses of the lower and merely sensual life. the initiate placed in the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and mor

erpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and moral stagnation; on the other the path of moral and spiritual progress, in pursuing which one may decorate and adorn the lodge within him with the ornaments a jewels of grace and with the invaluable furniture of true knowledge, and which he may dedicate, in all his actions, to the service of god and of his fellow men and mark that of those jewels some are said to be moveable and transferable, because when displayed in o ur own

symbol, but a realistic fact. he will find, i mean, that a drawn sword is always threatening in front of him, and that a cable-tow is still around his neck. danger, indeed, awaits the candidate who would rush precipitately and in a state of moral unfitness into the deeper mysteries of his being, which are indeed" serious, solemn and awful; but, on the other hand, for him who has once entered upon the path of light it is moral suicide to turn back. and now, brethren, to bring to an end this brief and imperfect survey of the deeper meaning and purposes of our craft, i pray that what is now spoken may help to prove to some of you a further restoration to that light which is, at all times, the predominant wish of our hearts. it rests with ourselves whether masonry remains for us what upon its

MICHAEL FORD A RITE OF THE WEREWOLF

rn occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idri

egins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wis

anslates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natu

f an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman

MICHAEL FORD BOOK OF CAIN

and copulated with them. my father taught them the sacred arts, hidden and the places of serpents, how to work with the earth to direct and manifest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and defend, as well as shelter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked th

to my true father and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditati

at do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of

iery, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires t

circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witc

MICHAEL FORD WITCHMOON

se who turn the key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampiris

ed on essentially the same principles as more traditional forms of magick. the only exception is that darker symbols are sometimes involved. we do not consider these evil or harmful, as there is no ill intent towards anyone- they are simply a means of strengthening and connecting with the self on all levels. vampirism is quite natural to many aspects of the psyche with which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art

of wisdom and death, resurgence and evolution. it is also the point and essence of ritual to enter into the place of neither- neither (7, the abyssic void of unconsciousness, wherein all is possible and change can occur in actual conformity with the individual's ultimate desire. it is wise for the magickian to focus on holding a semi-stable mind, as serious magick has a way of blowing up on you. the path of the magickian often pulls no punches and has proven to be a difficult path. it should be the focus of the student to learn and progress via mind control techniques, breathing exercises, controlling all functions of the body in detailed measures. this requires that you be strong minded and focussed on what you wish to accomplish. by entering the vast night side, in which vampires truly

dharana (control of thoughts, can be very disturbing as it makes you more conscious of the level of 'noise' in the mind. it is during this that the magickal will is tested, created and sadly more often, destroyed before it is built again. i have had many associates quit the magickal path because of the rigors of training, and the experiences involved. i am not surprised that people are broken by the path, since the shadows, if not explored and understood, can overpower and destroy the mind. during dharana you will want to focus on a single thought for hours and take mental note how many times your mind actually wanders, this can prove to be a difficult exercise as you have to learn the necessity of controlling the mind on two levels- focus and understanding, vision and will. all of these

nd intensely on what is correct for the individual, what feels right and what they can achieve viable results with. this is a call to break down the near-there attitude over which dogma presides, imposing itself on all levels. separation from such limits is necessary for the continuation of real personal progress on whatever level. the red temple tiamat, considered as an aspect of babalon (11) in the path of vampirism, fits naturally in the work of the red temple, meaning sex and blood magick. this can be highly useful when forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiam

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

dedthe lands, incarcerated the innocent, martyred the meek and the sensitive, dug cavernsdeep into the tissues of the earth, altered the electromagnetic frequency of the humanbody through the misuse of electricity, torn through the veil of the subatomic realms,massacred millions with their nuclear and atomic assaults, messed with mind con-trol, perverted the subject of history, lead millions down the path of mania and selfdestruction through devastating psychedelic drugs, peddled all kinds of pharmaceuti-cal poisons, incubated every vice and addiction that one can imagine, imposed debtslavery, and basically industrialized the entire world. there were at least 40 million casualties from the black death alone. that was halfthe population of europe. as author william bramley proves in his cla

MICHAEL W FORD THE VAMPIRE GATE

rks in day to day life. this will be a foundation for those beyond any specific magical practice to establishing a working mind set in predatory spiritualism. the luciferian understands that devouring spiritual energy is a powerful aspect in magick, it is easily validated from a subjective experience, yet such power comes with a price. if you abuse it, no doubt will you find much loss and pain on the path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as predators or vampyre magicians are able to hold lasting relationships we do not prey on each other we don t harm people or 13 act outside of the laws of our government. luciferians enjoy life we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba a

er the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the

ght, they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist against the associated god of the hebraic and early christian culture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo

ll. have a candle of black on the wall representing the black flame, balanced wisdom gained. 2. take your attention to lucifer as manifesting everything powerful and light based in your life that source of strength, invigorating inspiration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spi

life essence draining into your being. the significance of the luciferian path in relation to vampirism is devouring god. appling darwinist principles in this magical process will aid the initiatory path of becoming a being like lucifer in the capacity in which you seek to be. it is essential to focus on accumulating enough energy to further develop yourself towards devouring godhead. ahriman and the path of darkness leads to light, that light is always within. what is good? everything that heightens the feeling of power in man, the will to power, power itself. nietzsche 34 good and evil are opinions and states of mind. be careful not to subjugate all of your so-called morals in one ideological corner it could limit your possibilities. this does not mean however that you should shift parad

MICHAEL W FORD NOX UMBRA

rge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, clos

rn of the congress of incubi and succubi, who shall tempt mine enemy unto death and my friend into the pleasures of life, i summon thee forth. by the eighth which is the name marakalaz, haunter of fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the binding of earth i summon now those guardians of the path whom are the initiators of death and rebirth- ahriman, shadow form. daemon and sorcerer- i call you, forth to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bless me with reawakening (imagine the demon-goddes lilith come forth in sinister manner,forming both the grotesque and beau

ntom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza "i pledge myself to the vampyric path, that which shall rely upon my strength of spirit and luciferian being, i behold myself as both god and goddess, lover and devouress. as i say these words i write the book of myincantations, from which those of the path may summon me unto a conclave of dreaming. hearken my voice from the grave and remember always -i have become unto the ghost light ofazrail" consider the ritual of entering black eden as a point of determined direction, or willed becoming. the vampyric shroud is a symbol of binding one to the earth in the unnatural direction, the very willed focus of the left hand path. in the closing ref

ulses, we become closer to her. in raphael patai's "the hebrew goddess" lilith is described as wearing jewelry and having red flaming hair. she is dressed in scarlet and wearing thirty-nine ornaments. she seduces man and fornicates with him; finally arising presenting the demonic and beastlike essence, robed in garments of flaming fire, kills and takes his soul to gehenna. lilith is the tester of the path, she who would confront the weakest aspects of the human soul. those who would not be as set and babalon would then be devoured and tossed into the hell of the natural order. suggested reading: barbara koltuv, ph.d "the book of lilith, nicolas-hays, inc. 1986 raphael patai- gates to the old city, new york, avon 1980 the temple itself should be adorned in the decorations of the sabbat and

f lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu who sip of the infernal menstrual blood of lilith- babalon, our witch goddess and initiator of the path of the red caul-stain of vampyric birth. focus this mantra as you move through the black mirror, noticing a great cave filled with moss and damp walls. hear the musick of the succubi, strange and distant flutes and the rattling and rhythm of drums and bones. you enter a room which has pools of blood, before you stands a lilitu-succubi. envision the succubi as clawed serpent-like demoness

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or ess

an self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representatio

nd image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invoc

erformed via book of the witch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7] a term used by scire, g.b. gardner, iv oto to denote the path. pg. 182 of high magic s aid, iho booghacknowledgments there have been very many people who have given me assistance and encouragement during my research and writing, and i could not have completed this project without them. it was my good friend john ouzts who talked me into giving my first public talk on this subject. john egle of mockingbird books first encouraged me to commit my findi

MOODY RAYMOND A LIFE AFTER LIFE

am called the time tunnel, where people go back in time through this spiraling tunnel. well, that's the closest thing to it that i can think of. a man who came very near death drew a somewhat different parallel, one from his religious background. he says, suddenly, i was in a very dark, very deep valley. it was as though there was a pathway, almost a road, through the valley, and i was going down the path. later, after i was well, the thought came to me "well, now i know what the bible means by `the valley of the shadow of death' because i've been there- out of the body it is a truism that most of us, most of the time, identify ourselves with our physical bodies. we grant, of course, that we have "minds" too. but to most people our "minds" seem much more ephemeral than our bodies. the "min

the question to them to accuse or to threaten them, for they still feel the total love and acceptance coming from the light, no matter what their answer may be. rather, the point of the question seems to be to make them think about their lives, to draw them out. it is, if you will, a socratic question, one asked not to acquire information but to help the person who is being asked to proceed along the path to the truth by himself. let us look at some firsthand accounts of this fantastic being (1) i heard the doctors say that i was dead, and that's when i began to feel as though i were tumbling, actually kind of floating, through this blackness, which was some kind of enclosure. j there are not really words to describe this. everything was very black, except that, way off from me, i could se

MORALS AND DOGMA

he man of thought and contemplation falls into unfathomable ecstacies in view of all the decompositions of forces resulting in unity. all works for all. destruction is not annihilation, but regeneration. algebra applies to the clouds; the radiance of the star benefits the rose; no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. who, then, can calculate the path of the molecule? how do we know that the creations of worlds are not determined by the fall of grains of sand? who, then, understands the reciprocal flow and ebb of the infinitely great and the infinitely small; the echoing of causes in the abysses of beginning, and the avalanches of creation? a fleshworm is of account; the small is great; the great is small; all is in equilibrium in nece

ailor, were all alike heroic, fearing god only, and man not at all. let but a hundred or two years elapse, and in a monarchy or republic of the same race, nothing is _less_ heroic than the merchant, the shrewd speculator, the office-seeker, fearing man only, and god not at all. reverence for greatness dies out, and is succeeded by base envy of greatness. every man is in the way of many, either in the path to popularity or wealth. there is a general feeling of satisfaction when a great statesman is displaced, or a general, who has been for his brief hour the popular idol, is unfortunate and sinks from his high estate. it becomes a misfortune, if not a crime, to be above the popular level. we should naturally suppose that a nation in distress would take counsel with the wisest of its sons. b

n columns of a roofless druidic temple, in their rude and mutilated greatness; in many parts, also, corrupted by time, and disfigured by modern additions and absurd interpretations. they are but the entrance to the great masonic temple, the triple columns of the portico. you have taken the first step over its threshold, the first step toward the inner sanctuary and heart of the temple. you are in the path that leads up the slope of the mountain of truth; and it depends upon your secrecy, obedience, and fidelity, whether you will advance or remain stationary. imagine not that you will become indeed a mason by learning what is commonly called the "work" or even by becoming familiar with our traditions. masonry has a history, a literature, a philosophy. its allegories and traditions will teac

neither that law punishes nor public opinion condemns. in the masonic law, to cheat and overreach in trade, at the bar, in politics, are deemed no more venial than theft; nor a deliberate lie than perjury; nor slander than robbery; nor seduction than murder. especially it condemns those wrongs of which the doer induces another to partake _he_ may repent _he_ may, after agonizing struggles, regain the path of virtue _his_ spirit may reachieve its purity through much anguish, after many strifes; but the weaker fellow-creature whom he led astray, whom he made a sharer in his guilt, but whom he cannot make a sharer in his repentance and amendment, whose downward course (the first step of which _he_ taught) he cannot check, but is compelled to witness--what forgiveness of sins can avail him the

erform noble deeds. and in the north of europe the druids taught devotion to friends, indulgence for reciprocal wrongs, love of deserved praise, prudence, humanity, hospitality, respect for old age, disregard of the future, temperance, contempt of death, and a chivalrous deference to woman. listen to these maxims from the hava maal, or sublime book of odin "if thou hast a friend, visit him often; the path will grow over with grass, and the trees soon cover it, if thou dost not constantly walk upon it. he is a faithful friend, who, having but two loaves, gives his friend one. be never first to break with thy friend; sorrow wrings the heart of him who has no one save himself with whom to take counsel. there is no virtuous man who has not some vice, no bad man who has not some virtue. happy h

MOTTA MARCELO THE COMMENTARIES OF AL

sing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must speak, though he l

at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. again we find the expression 'fools of men. since not all men are fools, and since we, also, are men, the term obviously has a technical meaning 'fools of men' are imperfect initiates, not necessarily 'black brothers; but certainly including these. it is true that the trance that most often leads aspirants to the path is the trance of sorrow; but it is necessary to be very hypocritical, or a buddhist, or both, not to admit that what we seek in the path is not 'salvation' for 'others; but our own salvation, meaning, in this case, sorrow's ceasing! the following commentary by a. c. is illuminating: all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own

uality made possible by order (that most living things live from other living things is no objection. see liber 418 for the curse that turns into a blessing, the call of the aethyrs) a subsidiary meaning of the verse is that you should not attack directly or indiscriminately social states that are unhealthily organized. you should do your will, and tackle only obstacles that present themselves in the path of your will. but others are suffering under bondage! i hear a fool say. if so, the freedom that you granted them would be just another kind of bondage. the slaves shall serve, no matter what the social system may be. only those who gain freedom for themselves are free, because freedom must be a spiritual state inside you before its effects begin to manifest in your environment. russia ma

ll these old letters of my book are aright: in the tree of life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between binah and geburah, but also iii x v, the empress coupled with the hierophant, and xv, the devil again. yod+ he is the hermit plus the star. also, 1 +5= 6, the sun "choose" implies that a choice must be made and a mistake avoided "the stars also have tribes and nations--see liber 418, and chapter 77 of liber 333. the general key is that you should pr

was lost to the world. at the same time, they failed to advance much in the kingdom of the spirit, having made things too easy for themselves. the spiritual musculature, like the physical, can be developed beyond any static condition only by being pitted against increased opposition. you must exercise your faculties, and you will be wise to find ever tougher problems to solve. thus, in this aeon, the path of the hermit goes into the world, and not out of it. readers must not confuse hermits with monks, by the way. monasteries, like nunneries, are social communities. hermits go solitary; monks hunt in packs "beasts of women: this curious expression must not be interpreted as derogatory to womanhood. every woman is a star "beasts of women" does not mean "bestial women" see verse 70. there is

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ore intense than before, and he now avoided all human society. in vain did the nymphs, his once chosen companions, endeavour to win him back to his accustomed haunts; their power to charm was gone, and music was now his sole consolation. he wandered forth alone, choosing the wildest and most secluded paths, and the hills and vales resounded with his pathetic melodies. at last he happened to cross the path of some thracian women, who were performing the wild rites of dionysus (bacchus, and in their mad fury at his refusing to join them, they furiously attacked him, and tore him in pieces. in pity for his unhappy fate, the muses collected his remains, which they buried at the foot of mount olympus, and the nightingale warbled a funeral dirge over his grave. his head was thrown into the river

nquiry, but informed him, to his horror, that he was fated to kill his father and to marry his own mother. page 303 filled with dismay, for he was tenderly attached to polybus and merope, oedipus determined not to return [270]to corinth, and took instead the road leading to boeotia. on his way a chariot passed him, in which sat an old man with two servants, who rudely pushed the pedestrian out of the path. in the scuffle which ensued oedipus struck the old man with his heavy stick, and he fell back dead on the seat of the chariot. struck with dismay at the unpremeditated murder which he had committed, the youth fled, and left the spot without learning that the old man whom he had killed was his father, laius, king of thebes. not long after this occurrence the sphinx (full details of whom h

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

o come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdo

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e laying out and maintenance of roads and the construction of bridges and hospices, which responded to their mission of protecting and facilitating journeys of the faithful to the holy sites. according to f. t. b. gavel's histoire pittoresque de la franc-maconnerie: one of the routes of spain that comes out of the pyrenees goes through roncevaux, and ends in lower navarre has retained the name of the path of the templars. it owed its construction to these knights, who, furthermore, protected travelers along its entire length. the templars were given the task of maintaining the three roman roads that existed beyond the pyrenees. also attributed to them is the building of most of the bridges, hospices, and hospitals from rousillon all the way to santiago of compostella. one circumstance that

e power to distort how we see them. by its very nature and purpose, the an of masonry was never a strictly operative or purely local phenomenon. the millennia-old concept of craft that blossomed in the christian world viewed it as inseparable from the divine creative work. the worker could stake no claim to performing his job well without the help of the lord, and thus, by placing his activity on the path of perfection, he might raise himself to the kingdom of god. an individual's fine craftsmanship implied that he was a good servant of the all powerful deity, who in return granted the worker the grace of approaching him. this grace also required an conclusion 271 implicit obedience to all moral commandments. the whole of life was placed in a convergence of the sacred and the necessity to

nt kinds of knowledge it required and the conjunction of science and beauty in its art, and by its purpose, whose grandest and most testimonies are god's dwellings on earth: churches and cathedrals. the art and learning that finds expression in the smallest detail of every work is based on intangible foundations as they are touching on perfection. this thereby establishes the tradition as well as the path to which a person must necessarily be initiated in order to take part in the work. on the practical and social plane, freemasonry innately tends to speculative and universal teaching. although its fundamental values were faithfully handed down, the tradition of masonry was ceaselessly enriched in its formulation by experience and the constant desire to do better. as an intinerant art that

o wonder about the essential questions of both their origins and their destiny. the initiatory way from which traditional freemasonry emerged is of a sacred nature. embodying a quest for the transcendent, a bond with the sacred, it is humanism in its complete and existential acceptance. at the same time this existentialism is essentialism. it erases any duality between subject and object, between the path and the finality. in order to grasp these things, which touch on the absolute, there is no need to employ the abstract vocabulary of philosophers. such things do exist because they can be felt and experienced. no other iniatory path has managed to better express the inexpressible. the medieval freemason, the builder of the cathedrals, never viewed himself as anything more than the imagier

ons, and fragile and sometimes deceptive assumptions based on circumstance. we can recall some other words of jeremiah heralding the new jerusalem "and they shall teach no more every man his neighbour, and 274 conclusion every man his brother, saying, know the lord: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31:34. the effort required by implementation, the path that must be taken, is the application to acquit ourselves well of every task to which our human condition makes us heir. this is the work conceived by all and on every plane as a sacred gesture, the co-participation in the perpetual creation of the great work of the absolute. the convergence within man of the finite and the infinite, the simultaneous awareness of humility and grandeur, w

NECRONOMICON ALAZIF

yond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is

nal when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occul

ONYX TABLET OF SET

" is a manifestation of our being greedy little pigs, for we know the secret: for each gift we give, for each true revelation we reveal, a greater gift returns to us. in this we experience the way of being of set himself, for in the fullness of time his gift will come full cycle, creating a new race of gods. as the mouth of set once said "i look forward to greeting you young gods and goddesses on the path" church of satan letter of iii nomination upon nomination to the nine you have been approved as a candidate for elevation to the priesthood of mendes. certain procedures must now be followed before the council will make a decision concerning your formal ordination. it is the purpose of this communique to explain these procedures and to set forth pertinent criteria concerning the priesthoo

and finally, i was able to use that same strength and force of will to regain the clarity that eventually delivered me from thec ompulsion to drink. in the nine step program, we can rely on our past magical tools, force of will and our past understanding alone to restore us to the health and full clarity that we once had and which shall eventually allow us to overcome our own selves and begin on the path to recovery. 3. i will make a searching and fearless moral inventory of myself. with step three, it is time to be more honest with yourself than you have ever been in your entire existence. addicted persons are masters of deception. we learn to be that way in order for the addicted part of ourselves o survive. not so strangely, in many ways initiates of the temple of set,who are already m

ree ourselves fromt he burden that having to live within such a negative deception can cause. having accomplished this, we can begin to establish new trust. with such a step, we begin to reaffirm a commitment to truthfulness and honesty. doingt his, we take an important step towards recovering a new sense of humility and freeness that unburdening the soul can bring. step three is the beginning of the path leading towards the complete honesty that is necessary to sustain us. 5. i will make a list of all persons i have harmed, and i will becomewilling to make amends to them all. i will pledge to transform myself sothat i am powerful enough to make amends to them. now here you need to answer a question "hey i'm a black magician,why do i have to worry about others "the answer here is that- the

mother nuit, the other that he began as bata, a human being, and through a series of remanifestations became a god. we each must seek to emulate these things. the first which is that sudden realization of being separate form the cosmos- we can only have once, but we can participate in others coming to that realization- just as set participated in our own coming to that realization. the second is the path of struggle and victory. each terrible set back is our own, each glorious bounce-back to a qualitatively/quantitatively greater state of knowledge. power, and pleasure is a victory for us all, because it advances the on on earth- or in more practical terms it advances the opportunities we all have. to purse the goals of the priesthood is to automatically insure your own self development

complex system of behavior) this continues until phase two. the second stage is shock. something happens demonstrating the falsity of appearances. a lover is unfaithful, the government pulls you out of school because of a quota, you are much less smart than everyone told you were in the small town you grew up in, etc. the nature of the shock is unique to the person. it does however knock them off the path of life they were following. many people don't have this occur; they are not marked to be initiates, but the allies of initiates. most people never recover from this shock. they fall deeply asleep; their only magical function is to have children and pass along such daemonic material they may have in the form of family spirits and so forth. the initiate, however, does not fall completely a

PATH OF INITIATION

powers and offices that are far less. they protect the land and the true keys to wisdom because they have given up all for them, and received all back in return, not because they jealously desire to secret up power in some vault. they know the disastrous consequences of egocentrism- they know how the egocentered, power hungry human destroys the land and abuses power and other people; this is why the path is kept shaded with secrecy, and for no other reason. when those of pure heart, ready to cast away all for the wisdom born of the underworld and ready to sacrifice for love of the land show themselves, they are taken into the group and introduced to its mysteries. there is no other qualification. it is a strange love, a strange desire that the old ones use to lure people to the ways of th

cannot and should not stand in the way of this, for in so doing, they fail in their true role as guardians. the "outward" initiations that people in groups perform are supposed to be mere representations of a great and timeless pattern of transformation, great and timeless realities that no human being or group can claim a monopoly on, as they underlie all works of art, culture, and inspiration. the path of initiation, in traditional folklore, as well as (more generally) in the western mystery tradition, has several stages, that manifest in outward events, but are primarily innerworld realities: 1. the "reaching out" to the powers of the unseen world; the "petition" at the hollow hill or the faery mound, a stage by which the limitations of the human being are defined through perception an

PHILIP NEIL MYTHS LEGENDS EXPLAINED

their wives. since then, the teals have refused to marry the goannas. goanna dreaming by kaapa tjampitjinpa (c. 1920 89) 103 the dreaming continually igniting fire the jangala are chased by a fire always present, always present as they put it out it ate at their feet, their knees, their heads, until their skin was covered in burns (uni nampijinpa martin, 1990) flight of the sons these tracks show the path of the sons flight from the fire. they had both been badly burned, from their feet to their heads; they were in agony and near death. the sons camps these circles mark spots where the sons camped. the horseshoe-shapes indicate the sons. when they slept at night, the fire died down; when they rose, so too did the fire. border here is the border with the country of the pitjatjantjara people

PHOSPHORUS

of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate their interest in the persian and vampyric sorcery of the botd to a magister or ii of the botd for entry. the botd is closed to those outside

stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book of cunning by nath

ok of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric a

romantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox

PRELUDE TO THE BLACK ARTS

sent) by some method or the other. there are lot's of ways to do it, and in fact, there are whole books written on the subject, so pick one and go for it. you'll find out which method works best for you pretty quick. me? oh, i mostly depend on visions. however, in waking hours, i often make use of the runes, the pendulum and the tarot. if all three agree, and i like the possible future, i stay on the path. if i don't like what's transpiring, i backpedal and take another path. yup, if you don't like the proceedings, then just turn left instead of right at the next corner. that's the purpose of scrying- grabbing the best that life has to offer and escaping the nasty stuff. now, there are many possible futures. there are unlikely futures, maybe futures and very likely futures. now hear this

on't like the proceedings, then just turn left instead of right at the next corner. that's the purpose of scrying- grabbing the best that life has to offer and escaping the nasty stuff. now, there are many possible futures. there are unlikely futures, maybe futures and very likely futures. now hear this, the future is not cast in stone. a particular future only works out if you don't deviate from the path you are taking. if you bugger off down another trail, then you have chosen a totally different future. so, it's ludicrous to go into a tizzy-fit if you draw an unfavorable spread. just change your path and safely escape down the rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ht in a dark room as it does in broad daylight. rather, it is the contrast with the darkness, which is its opposite, that gives it the appearance of brilliance. now, the word nogah has two meanings. it can mean "to glow, as in the verse "yagiyah chashki (my darkness glows) or it can mean to "stand or jut out" or "become pronounced, as in the verse "k asher hogah min hamesilah (when he juts out of the path) or the statement "hahogeh et hashem (one who pronounces the name of hashem. actually, both these meanings are related. as in the example above, the candle light specifically "stands out" and becomes noticeable in the dark. if not for the darkness it would be hardly recognizable. another example of this may be understood from the intellect. it is specifically when a concept becomes tangib

n many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly understand the purpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion a

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

n many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly understand the purpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion a

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

is thus the antithesis of the philistines. this sensitivity to divinity caused rebecca, isaac fs feminine side, to be disgusted with esau fs idolatrous wives. the word for ghittite h is benot chet, which can also be understood to mean, gdaughters of the letter chet h or gchet-girls, h i.e, girls who evince the impenetrability of the letter chet. in the male, the urethra serves two purposes: it is the path urine follows out of the body from the bladder and the path the semen follows out of the body from the organs in which it is produced. from the perspective of kabbalah, the opening of the bladder into the urethra is the gleft channel h of the reproductive organ and the openings of the ejaculatory ducts into the urethra are its gright channel. h the closing of the hei, making it into a che

mit will in fact serve this purpose, that the ghigh h he will get from committing the sin (or from diverting his attention from g-d momentarily) will enhance his life, re-energize him, re-inspire him, or in some other way accomplish something in short order that it would take a long time to accomplish through the normal channels. evil seduces us with a shortcut, because it knows that we know that the path to true, holy self-refinement is a long, hard, and tedious one. evil plays on and capitalizes on our divine imperative and our impatience and frustration over how long it takes us to make real progress. hence, rabbi shalom dovber said that anyone who has never fallen for this ruse in some way.even if only in a very abstract, refined way.cannot really relate to the inner dimension of the t

wicked person into destruction. it should be noted that the arizal here has said a few times that what he describes as happening to the wicked happens only to the gcompletely wicked. h that is, the whole four-incarnation process that serves to rid the wicked person of any residual good so that he can be destroyed completely only begins once a person has already exercised his free will and chosen the path of explicit evil. this is the person described in ch. 11 of tanya as the gcompletely wicked person, h gwho never regrets and to whom thoughts of repentence never occur cfor the evil in his soul is all that remains, inasmuch as it has so overcome the good that [the good] has departed from within him and only hovers over him from above, h so to speak. having exercised his free choice to do

scribed in ch. 11 of tanya as the gcompletely wicked person, h gwho never regrets and to whom thoughts of repentence never occur cfor the evil in his soul is all that remains, inasmuch as it has so overcome the good that [the good] has departed from within him and only hovers over him from above, h so to speak. having exercised his free choice to do only evil, the wicked person is simply led down the path he has chosen. so it is clear that such a person is rare, indeed, and it could be argued that such people don ft even exist nowadays, since most people who choose to defy the torah fs definition of good do so out of ignorance or socially ingrained prejudice against religiosity. even in the classic case of a gcompletely wicked person, h however, the situation is not so absolute. the classi

enter yesod gexposed. h psychologically, we could say that this means that the light at the level of the first three states of gevurah, i.e, those of the three primary emotions, retain a certain measure of the consciousness of their source in z feir anpin. this precludes them from truly becoming vested in the yesod of nukva, since a primary emotion is too much matter of feeling to be diverted to the path leading toward practical action. only netzach and hod, which are already much more action-oriented than the first three states, can be said to truly enter and be actively present within yesod. the other three are there, but they are cloaked by their memory of their origin. thus, only netzach and hod are touched directly by the identity and power of yesod, the drive for fulfillment, and th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

erson regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia an

the backbone of the order philosophy. it has been out of print for several years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, wa

h could be incorporated into one's daily practice of the middle pillar technique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance, tending to evoke higher states of consciousness. i should like to add a little more to the general counsel of this all-important portal document if the student has not recentlv brushed uv on his or her anatomv and physiology, the essentials df which are absilutely necessary parts of the intellgctua1 armamentarium of a well-educated ve

power of words" i am reminded of something i have long wanted to say, but somehow neglected. i would like strongly to recommend the miracle of language by charlton laird (premier books, new york, 1953, a superb piece of writing, with deep insight and humor, relative to the origins of our own language. and secondly, the topic of general semantics is an absolute necessityfor the serious student on the path. language in action by s. i. hayakawa (harcourt brace, new york, 1939) is a lucid, insightful introduction to a difficult subject, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps o

no chaos. it is the place of the light itself- that light "which no wind can extinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the experience of the rising of the light in both vision and waking state is common to mystics of every age and of every people. it must be an experience of the greatest sign

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

amin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therein. i refer to volney and dupuis, to dupuis above all, whose immense erudition produced only a negative work, for in the origin of all religions he saw nothing but astronomy, taking thus the symbolic cycle for doctrine and the calendar for legend. he was deficient in one branch of knowledge, that of true magic whi

ons of asceticism are borrowed from the initiations of the ancient mysteries; they have ceased because those qualified for initiation, no longer finding initiators, and the leaders of conscience becoming in the lapse of time as uninstructed as the vulgar, the blind have grown weary of following the blind, and no one has cared to pass through ordeals the end of which was only in doubt and despair: the path of light was lost. to succeed in performing something we must know that which it is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish

ROBERT KIRK WALKER BETWEEN WORLDS

er [of the church, very intelligent, but misbelieving in all such sights as were not ordinary, chanced to be in a narrow lane with a seer who perceived a wight of known visage [that is, which the seer recognized] furiously to encounter them, so the seer desired [that is, requested] the minister to turn out of the way [the minister, scorning his [that is, the seer's] reason, and holding himself in the path with them, when the seer was going hastily out of the way, they were [both] violently cast aside, to a good distance, and the fall made them lame all [of] their life [thereafter. a little [while] after the minister was carried home, one [that is, someone] came to toll the bell for the death of the man [he] whose representation met them in the narrow path some half an hour before. another

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 hell tam lin's description of fairyland is heavily colored by those of the celtic paradise. in many versions of the ballad, the pleasures of the land are described, and one wonders why the hero might wish to leave 'at the end of seven years/ they pay a fine to hell' tam lin is aware that his time in fairyland is limited- and the im

RUBY TABLET OF SET

with the founding of the first greek city-states. the first greek writing appears in about the 8th century bce, with the first dated writing in 600 bce. the later hellenic era (600-300 bce. based as it was on empirical investigation and inductive reasoning. was a challenge to the older, tribal way of doing things. previously custom (nomos) was the rule for behavior, and to follow custom was dike, the path of justice. disregard of custom was hybris, and was unacceptable and even dangerous beyond its immediate implications. as it became increasingly evident that social problems, such as the reform of athenian laws by draco and then solon, could be solved by either an appeal to either relative practicality or absolute standards, a growing controversy arose concerning the relation of nomos to

urely. it is quite an individual matter, whether the adept will choose as his idea of god christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-em-bracing love. the yogi, too, walks towards one single aspect of god. the bhakti yogi keeps to the road of love and devotion; the raja and hatha yogi choose the path of self-control or volition; the jnana yogi will follow that of wisdom and cognition. let us regard the idea of god, now, from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect

d improve a peaceful society are typical for human beings in particular, as are setting values and goals and striving after them. iv. aggression and selfconsciousness scientifically, aggression is defined as "behavior deliberately hurting or disturbing another individual or the environment" can our selfconsciousness, which is capable of all the abovementioned, be considered inherently aggressive? the path of finding oneself begins from the will to become, which manifests as dissatisfaction with one's prevailing level of being. the present level of our being we can observe, test, train, and manifest (initiate) through our body in the objective universe, where society provides many good tools for our xeper. the main point is that "the physical body provides a vehicle in which the psyche can

rant that a few developments are very positive, considering the most dramatic and most recent: telephone, television, camera, and certain late medical advances. to this add orwellian-type robots, who are currently amassed in loci like silicon valley; good things with micro-chips. even though this is more improvement than creation. while this is all commendable, man should be much farther ahead on the path of futuristic idealism as envisioned by his sci-fi demonstrations in movies, books, and even dreams. after all, he really thinks he's quite something! surely, as man has developed and invented, he has either consciously or inherently neglected many humanistic qualities. as michelangelo painted or chipped away at marble, he demonstrated an idea. one can actually feel the pieta. as beethove

oriental snake worshipping religions. a few ophite groups were also antiarchal, like the cainites and nicolations, claiming that the serpent should be revered because it defied the demiurge and was cursed. like most gnostics though, most ophite groups were in the ascetic category. while the ascetic gnostics avoided sex, most antiarchal gnostics were very sexually active. some considered sex to be the path to enlightenment. the phibionites (meaning unknown) believed that by having sex 730 times, each time naming the ruler of a particular plane of existence, they could ascend to the highest plane, and become christ. other groups practiced rites very similar to tantric and taoist ones, holding back the orgasm until a state of ecstasy was achieved. the borborians (meaning dirty) were known to

SABBATIC KABALA OF THE CROOKED PATH

nected to the destruction of the mage in favour of the virgin-mage. the importance of sacrifice is in these manners stressed and becomes a continuation of the sigilic forms of the sacred letters in the previous cell. the adoration of the sun suggested in this cell is but a rehearsal to enter deeper into the source of the sun which is stellar in nature. the letters connected to this cell is zayin, the path of the double-edge and the occult fight between the brothers of the one- this finding its ultimate understanding and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stres

inding its ultimate understanding and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stressed on the concept of love in this cell. the ultimate adoration a nd humbleness in fore the path of initiation and before the eyes of the gods are taken on as a necessity and a sheer want born from the virgin-will of the mage. the other construction in this cell is the solar fasette found in the letter tzaddi which means fish-hook, but is also connected to the star through its kabbalistic connotations. in lurias initatic system the rabbi of the mysteries was honoured with the title t

tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods are used to accomplish this task and through this the one and its adversary are

here the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you sh

are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and the mystery of the sun at its fullest in the kingdom of the klipphas. and mark that this is different than the sun at night in the carnal world. the letters connected to this cell are cheth, connected to the influence of cancer and therefore the moon in combination with qoph who draws down the piesce

SALMANRUSHDIE THESATANICVERSES

the spray kicked up by its wheels, when she hit the expanse of water that had been waiting for her in a slight declivity, and then the m g was aquaplaning at terrifying speed, swerving out of the fast lane and spinning round so that she saw the headlights of the road train staring at her like the eyes of the exterminating angel, azrael "curtains" she thought; but her car swung and skidded out of the path of the juggernaut, slewing right across all three lanes of the motorway, all of them miraculously empty, and coming to rest with rather less of a thump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred and eighty degrees to face, once again, into the west, where with all the corny timing of real life, the

im "that is a revolt not only against a tyrant, but against history" for there is an enemy beyond ayesha, and it is history herself. history is the blood--wine that must no longer be drunk. history the intoxicant, the creation and possession of the devil, of the great shaitan, the greatest of the lies- progress, science, rights- against which the imam has set his face. history is a deviation from the path, knowledge is a delusion, because the sum of knowledge was complete on the day allah finished his revelation to mahound "we will unmake the veil of history" bilal declaims into the listening night "and when it is unravelled, we will see paradise standing there, in all its glory and light" the imam chose bilal for this task on account of the beauty of his voice, which in its previous incar

aired wife. o o o the dreamer, dreaming, wants (but is unable) to protest: i never laid a finger on her, what do you think this is, some kind of wet dream or what? damn me if i know from where that girl was getting her information/inspiration. not from this quarter, that's for sure. this happened: she was walking back to her village, but then she seemed to grow weary all of a sudden, and went off the path to lie in the shade of a tamarind--tree and rest. the moment her eyes closed he was there beside her, dreaming gibreel in coat and hat, sweltering in the heat. she looked at him but he couldn't say what she saw, wings maybe, haloes, the works. then he was lying there and finding he could not get up, his limbs had become heavier than iron bars, it seemed as if his body might be crushed by

hurtful way, of the true data and also his presence on the screen "therefore i have accepted this project with full commitment and joy" the film was to be- what else- a theological, but of a new type. it would be set in an imaginary and fabulous city made of sand, and would recount the story of the encounter between a prophet and an archangel; also the temptation of the prophet, and his choice of the path of purity and not that of base compromise "it is a film" the producer, sisodia, informed _cin -blitz "about how newness enters the world- but would it not be seen as blasphemous, a crime against "certainly not" billy battuta insisted "fiction is fiction; facts are facts. our purpose is not to make some farrago like that movie _the message_ in which, whenever prophet muhammad (on whose nam

told convoluted jokes to gurdjieffian mystics, or (if things didn't quite work out) the guests sat on cushions on the floor, staring gloomily at their loaded plates, and something very like total silence reigned for what felt like weeks. allie eventually turned away from these sunday afternoon rituals, sulking in her room until she was old enough to move out, with alicja's ready assent, and from the path chosen for her by the father whose betrayal of his own act of survival had angered her so much. she turned towards action; and found she had mountains to climb. alicja cohen, who had found allie's change of course perfectly comprehensible, even laudable, and rooted for her all the way, could not (she admitted over coffee) quite see her daughter's point in the matter of gibreel farishta, t

SAPPHIRE TABLE OF SET MAIN

ught them a secret handshake in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of n

k succesfully for many years. the second side has to do with my ammonian initiation and the concept of the short path. this is a thread that has been growing within me for years (from a pre-ts visit to egypt, to the salem and london conclave workings, up to the point of joining the order of amon. this will probably be very difficult to teach, but i know i will have the essence to at least realize the path myself. this work is in a state where i have finally obtained my vision, and will now need to fulfill it (parts of the vision are all around this writing. an additional thread is my work with gurdjieffian methodologies. i am running a project within the kalevala pylon("beelzebub's workshop) to fuel this interest (and i am also discussing gurdjieffian concepts with adept alex burns, who se

SAPPHIRE TABLET OF SET

ught them a secret handshake in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of n

k succesfully for many years. the second side has to do with my ammonian initiation and the concept of the short path. this is a thread that has been growing within me for years (from a pre-ts visit to egypt, to the salem and london conclave workings, up to the point of joining the order of amon. this will probably be very difficult to teach, but i know i will have the essence to at least realize the path myself. this work is in a state where i have finally obtained my vision, and will now need to fulfill it (parts of the vision are all around this writing. an additional thread is my work with gurdjieffian methodologies. i am running a project within the kalevala pylon("beelzebub's workshop) to fuel this interest (and i am also discussing gurdjieffian concepts with adept alex burns, who se

SATANIC BIBLE

tinct in every living thing is self-preservation, which brings us to the last of the seven deadly sins- anger. is it not our instinct for self-preservation that is aroused when someone harms us, when we become angry enough to protect ourselves from further attack? a satanist practices the motto "if a man smite thee on one cheek, smash him on the other" let no wrong go unredressed. be as a lion in the path- be dangerous even in defeat! since man's natural instincts lead him to sin, all men are sinners; and all sinners go to hell. if everyone goes to hell, then you will meet all your friends there. heaven must be populated with some rather strange creatures if they all lived for was to go to a place where they can strum harps for eternity "times have changed. religious leaders no longer prea

ner chop the head off a goat or chicken in an attempt to harness its death agony, than have the "blasphemous" bravery to masturbate in full view of the jehovah whom they claim to deny! the only way these mystical cowards can ritualistically release themselves is through the agony of another's death (actually their own, by proxy) rather than the indulgent force which produces life! the treaders of the path of white light are truly the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically

stence reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satanist is aware of the universal custom of the treader of the path of agarthi; the killing of the god. inasmuch as gods are always created in man's own image- and the average man hates what he sees in himself- the inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire to destroy himself or anything for which he stands! it is for this reason he could never

SATANIC RITUALS

come, thy will is done; on earth as it is in hell! we take this night our rightful due, and trespass not on paths of pain. lead us unto temptation, and deliver us from false piety, for thine is the kingdom and the power and the glory forever! deacon and subdeacon: and let reason rule the earth. celebrant: deliver us, o mighty satan, from all past error and delusion, that, having set our foot upon the path of darkness and vowed ourselves to thy service, we may not weaken in our resolve, but with thy assistance, grow in wisdom and strength. deacon and subdeacon: shemhamforash [celebrant recites the fifth enochian key from the satanic bible] the repudiation and denunciation [the celebrant takes the wafer into his hands, extends it before him, and turns to face the assembled company, saying th

ht-otp urz'n naagha. hail, nyarlathotep, prince of the abyss. celebrant: v'hu-ehn n'kgnath fha'gnu n'aem'nh. kzren ry'gzyn cyzb-namanth el-aka gryenn'h kh'renshz k'rahz'nhu zyb'nos y'goth-e vuy-kin'eh nals zyh. in thy name let us behold the father. let the old one who reigneth upon the world of horrors come and speak with us, for we would again strengthen the bond that liveth within the angles of the path of the left [the celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest] celebrant: i'a sh'b-n'ygr'th aem'nh el-aka gryenn'h. i'a aem'nh kyl-d zhem'n. i'a zhem'nfni n'quz n'fha'n-gn kiqua hu-ehn zyb'nos. hail, shub-niggurath, father of the world of horrors. hail, father of the hornless ones. hail, ram of the sun and dea

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

n to the eastern concept that life as man knows it is an illusion and that magical traditions can take man from the falsehood of normal uninitiated life, to the truth and meaning of existence. renunciation, once one has begun to explore both oneself and the world at large, is therefore not uncommon. the second result of entering the abyss is far harsher than renunciation of the quest. for this is the path that leads to dementia, delusion and/or death. primarily this is experienced when the satanist seeks to encounter demonic, chaotic, negative or darker energies before he or she is ready. preparation for such invocation is a lengthy process. cathartic rites such as the black mass may be of use here, where the individual re-programmes his or her mind and emotions in order to free him or her

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

es, kindreds, garths, hearths, and other terms. covenant: in religion, a covenant refers to an agreement between god or a messenger of god and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accept

e of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization a

e, cleanliness, and worship of the kami. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the supreme or ultimate being or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the ch

ffering. words to know bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. buddha: a spiritual leader who has reached full enlightenment. the buddha: the title of siddhartha gautama after he attained enlightenment. dharma: the collection of moral laws that govern the universe. eightfold path: the path of the buddha s teachings that can lead to the end of suffering. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teaching

buddhism parts of asia north of india, such as china and japan. mahayana buddhists are less strict in their interpretation of the buddha s teachings. they also focus on teachings given later in the buddha s life. while theravada buddhists give reverence, or great respect, only to the buddha, mahayana buddhists recognize many bodhisattvas, or enlightened beings who are like gods and help others on the path. achieving enlightenment and nirvana, however, may take several lifetimes. at the time of mahayana s development, people were accustomed to worshipping many gods. it was difficult for them to accept a belief system that did not have this feature. the mahayana school responded to this need by saying that the buddha was both a man and a godlike being, who used his enlightenment to help othe

SEVEN SHADES OF SOLITUDE

rd solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, genii and deities of the path. the hermitage of the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such deeds that succeed in the transmutation of will through self-sacrifice. the gifts bes

and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participate in ritual praxes with or without others, without compromise or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. t

ers 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 or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many brothers and sisters who have left their legacy behind for the benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combined forces, known but as yet unexplained by the great academic minds. this book is about that force

a lot of clouds hanging around doing nothing. why not have an elemental move its cloud over a bit and shade you with it? oh yes, don't forget to say thank you, as you may grow warm again. get the idea? want a breeze? how about holding back the rain for a few moments while you get inside? stock market tips and such come later to those who persevere. lucifer takes care of his own. need we say more? the path gets steeper congratulations! you have survived the first twelve keys and it's time to sharpen your sword so you can travel further. you know already about the old law of reason that states "never expect more out of something than you put into it" and becoming an adept is no different. you have already learned to look at life differently than you once did, live in the here-and-now, and ge

e sorted out before they become problems. the process is learn, do, and teach. adepts make every effort to be among the circle of those who know, for there are so many who don't. the ratio is something like a hundred to one. however, there must be that one knowledgeable person or adept if anything is to be accomplished, for the one is the spark that starts the fire that will eventually illuminate the path for all mankind to follow. adepts prepare themselves with all types and kinds of knowledge, for they know from experience that every once in a great while, calamity will arise and plunge mankind into darkness. without one who knows, the road back to light and understanding would be a long one, indeed. many times in the past, men have risen to great heights, only to be tumbled into the dep

n, because you have never accomplished anything respectable or memorable. you will become the invisible man, and not trouble the memory of the human race" children of the black rose, scroll #7 [scroll#1 putting it all together the time has come once again to pause and catch our breath. we have traveled a fair way up the path, and we must now reflect upon what we once were and what we have currently become. we must ask ourselves if we can see a difference and try to define just what it is that we have accomplished in these past weeks. more important, we need to assess how other people are now looking at us, and how their attitudes toward us have changed. true, our growth has been rather gradual, but the cumula

and character. now, let us consider our physical bodies that actually tread the dust of the earth. often our adepts are so wrapped up in their mental and spiritual selves that they forget about their physical body and allow it to atrophy. we wish to point out that this is not a sound practice as the mobili the time has come once again to pause and catch our breath. we have traveled a fair way up the path, and we must now reflect upon what we once were and what we have currently become. we must ask ourselves if we can see a difference and try to define just what it is that we have accomplished in these past weeks. more important, we need to assess how other people are now looking at us, and how their attitudes toward us have changed. true, our growth has been rather gradual, but the cumula

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

approached his lips to her, and hissed a sentence which she did not suffer him to complete. she darted from him with one glance of unutterable disdain. as he strove to regain his hold of her arm, he lost his footing, and fell down the sides of the rock till, bruised and lacerated, a pine-branch saved him from the yawning abyss below. she heard his exclamation of rage and pain as she bounded down the path, and, without once turning to look behind, regained her home. by the porch stood glyndon, conversing with gionetta. she passed him abruptly, entered the house, and, sinking on the floor, wept loud and passionately. glyndon, who had followed her in surprise, vainly sought to soothe and calm her. she would not reply to his questions; she did not seem to listen to his protestations of love

de, already distant, and lost in an instant amidst the sound of the rushing gust and the groans of the earth beneath. glyndon paused. he was separated from his friend, from the guide. he was alone, with the darkness and the terror. the vapour rolled sullenly away; the form of the plumed fire was again dimly visible, and its struggling and perturbed reflection again shed a glow over the horrors of the path. glyndon recovered himself, and sped onward. below, he heard the voice of mervale calling on him, though he no longer saw his form. the sound served as a guide. dizzy and breathless, he bounded forward; when hark! a sullen, slow rolling sounded in his ear! he halted, and turned back to gaze. the fire had overflowed its course; it had opened itself a channel amidst the furrows of the mount

he firestream had taken, and trod firmly and quickly over the crumbling and heated strata. he had proceeded about fifty yards, when he halted abruptly; an unspeakable and unaccountable horror, not hitherto experienced amidst all his peril, came over him. he shook in every limb; his muscles refused his will, he felt, as it were, palsied and death-stricken. the horror, i say, was unaccountable, for the path seemed clear and safe. the fire, above and behind, burned clear and far; and beyond, the stars lent him their cheering guidance. no obstacle was visible, no danger seemed at hand. as thus, spell-bound, and panic-stricken, he stood chained to the soil, his breast heaving, large drops rolling down his brow, and his eyes starting wildly from their sockets, he saw before him, at some distance

osal, i could not induce the signora to present herself before an assemblage as riotous as they are noble. you have too much chivalry to use compulsion with her, though the duc de r forgets himself sufficiently to administer it to me "i was stung by this taunt, however well deserved 'prince' said i 'i have for the indelicacy of compulsion so illustrious an example that i cannot hesitate to pursue the path honoured by your own footsteps. all naples knows that the pisani despises at once your gold and your love; that force alone could have brought her under your roof; and that you refuse to produce her, because you fear her complaints, and know enough of the chivalry your vanity sneers at to feel assured that the gentlemen of france are not more disposed to worship beauty than to defend it f

rtals, feel debarred yet from the objects of the tremendous and sublime ambition that first winged my desires above the clay when i see myself compelled to stand in this low world alone. i have sought amongst my tribe for comrades, and in vain. at last i have found a mate. the wild bird and the wild beast have theirs; and my mastery over the malignant tribes of terror can banish their larvae from the path that shall lead her upward, till the air of eternity fits the frame for the elixir that baffles death "and thou hast begun the initiation, and thou art foiled! i know it. thou hast conjured to her sleep the fairest visions; thou hast invoked the loveliest children of the air to murmur their music to her trance, and her soul heeds them not, and, returning to the earth, escapes from their c

SIR WALLIS BUDGE EGYPTIAN MAGIC

y mariners and established himself upon the throne of the two horizons. now the divine one (i.e, ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path p. 138 whereby the great god went forth, according to his hearts desire, into his double kingdom. now the holy god arose, and the gods who followed him as though he were pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. the flame of life departed from him, and he who dwelt among the cedars) was overcome. the holy god opened his mouth, an

SORCERIES OF ZOS

as an artist, created a cult on the astral plane that attracted to itself all the elements naturally orientated to it. he referred to it as zos kia cultus, and its votaries claimed affinity on the following terms: our sacred book: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments

wo parts: the book of the living word of zos and the zoetic grimoire of zos; in the present chapter it is referred to simply as the grimoire (7) vide infra (8) see previous chapter (9) the significance of the number eight as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

tion. it is encountered everywhere among the peoples of antiquity so far discovered, and their sages spoke of the mysteries with the greatest reverence.2 what was it they concealed, and what were the secrets they laid bare to the initiated? the enigma is intensified still further by what we know of the dangers which are repeatedly asserted by ancient sources to be characteristic of the mysteries. the path conducting to the secret truths of life lay through a world of terrors. woe to anyone unworthy to attain them! no transgression could be greater than the betrayal of the mysteries to the uninitiated; the betrayer would be punished not just with the confiscation of property but with death. we know that the poet aeschylus was accused of representing certain contents of the mysteries on the

awaits it, and release from uncertainty and folly, from fears and uncontrolled desires, and all other human evils; and where (as they say of the initiates in the mysteries) it really spends the rest of time with god.54 it is not the aim here to summarize all the ways in which socrates leads his friends to the eternal. for the spirit of all of them is the same: all point to the difference between the path of the changeable impressions of the senses and that of the mind alone with itself. it is to the inherent character of the spiritual that socrates points his 50 christianity as mystical fact hearers. if they can find this out, they will see for themselves with the inner eye that it is eternal. the dying socrates does not give a proof of immortality. he simply lays bare the nature of the s

rse of life, leading to such a higher experience. and though in each individual case these experiences might come about in various ways, it always happens that we can point to specific, typical forms. the life of an initiate has a typical character, which can be described without reference to the particular personality concerned. to put it another way: an individual could be described as treading the path to divinization only after having undergone the particular typical experiences of an initiate. 92 christianity as mystical fact one example is the buddha as seen by his disciples, and as such a one did jesus first appear in his own society. we know today of the parallelism between the biographies of the buddha and jesus. one has only to observe the detailed correspondences between them to

azarus 121 spiritual meaning. if it had been written by a priest in former ages it would have taken the form of ritual prescriptions. but for john the ritual has taken the form of a person. hence it is written as a life of jesus. a modern investigator and great expert on the mysteries pronounced that they will never be cleared up! the words of jacob burckhardt.122 but then, he failed to recognize the path toward understanding them. let us take the gospel of john. let us look upon its drama of the achievement of knowledge. in terms both symbolic and physically real we see it enacting before our gaze what the ancient world performed as the mystery itself. the words lazarus, came forth recall the cry with which the initiator in the priestly mysteries of the egyptians summoned back to everyday

n abandons this guidance for erroneous fixed ideas about it; one then falls back upon the lower self in human nature. this is the failure to attain to one s highest love. the knowledge derived from the senses and the intellect is to be exalted, spiritualized and made divine by becoming wisdom, on a higher plane; if it is not, it remains on the level of the transitory. christ jesus has pointed out the path to the eternal. knowledge must be tirelessly led along the path which leads to its becoming divine knowledge. in the spirit of love it must pursue the traces that will lead to its becoming wisdom. the nicolaitans were a sect that did not fully grasp the meaning of christianity. they say only that christ is the divine word, the eternal wisdom that comes to birth in human beings. they there

SYMBOLISM OF THE BANNERS

downward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms exten

se 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 golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the banners are a difficult craft project because of the sharp corners required on some pieces. their preparation demands both sewing experience and a rather meticulous sense for detail. 13 material for the banners should be very thin. it is almost impossible to fold thick cottons or other fabrics into these patt

TECHNICIANS GUIDE TO THE LEFT HAND PATH

'm. sv: okay. all right. gs: we're all out of time. we're going to end on that prayer. i really thank you for coming forward. you're very courageous. we'll talk again, and i'll be back tomorrow on the investigative journal. same time, same place. sv: goodbye [end of broadcais the technicians guide to the left hand path by raensept being an exposition of the transformation of consciousness through the path of resistance, its techniques, psychology, philosophy and metaphysical basis of the antinomian path of spiritual dissent the occult institute of technology preface from specifics towards the general this book is about magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magi

is this distinction that forms the cornerstone of this books foundation. each of these methods has had long lasting impact upon the state of humanity in terms of its religious, spiritual and philosophical belief. from there, these influences have worked themselves into our social structures, our politics, our myths and legends and our way of thinking. these two ways, or paths can be described as the path of spiritual dissent and the path of spiritual unity. to understand this a bit better we can say that the path of spiritual unity depends upon the individual giving themself over to manners of conduct as determined by their god/goddess/gods/doctrine/dogma in various ways. at the opposite side of this would be individuals who engage in actions that are determined through independent criter

riteria (such as personal experience) rather than through dogma or ritualized and established codes of conduct. i will explore this in greater detail further on in your reading. this book is not, as many would think, an attack upon god or anyone s belief system. in fact, this book reaffirms the importance of both these approaches. but, from the outset, understand that this books is a proponent of the path of spiritual dissent. with that said i want to state emphatically that the path of inner peace that results from personal unification with god is valid. just as valid is the path of spiritual dissent. each of these ways reflects and mirrors a cosmic and universal form of resistance- and it is the experiences discovered through the overcoming this resistance that results in a transformatio

these ways reflects and mirrors a cosmic and universal form of resistance- and it is the experiences discovered through the overcoming this resistance that results in a transformation of the individual. however, dependent upon which approach you use, the results will have different effects. the most significant difference will be the way that you understand and use the experiences of resistance. the path of spiritual unity takes you to god. the path of spiritual dissent takes you away from god- in whatever form you believe he/she/it exists for you. intention is the major factor. humans, on the average utilize only 10-15% of their available brain power. this is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains p

information. the more information you take in, the greater the prospects of discovering resistance within the that information. now, if you stay focused to the task and work yourself through the resistance you will change- experience is the cornerstone of change. the nature of this change, or how the change is reflected within those two worlds i have already mentioned previously, is determined by the path (spiritual unity or spiritual dissent) you take to meet that resistance. all of this will be covered in greater detail further on in this book. there have been many great books inspired by the path of unity with god. few great books have been written about the path of separation from god. this book is about the left hand path- the path of spiritual dissent. in this book i will cover the t

TELESMATA AND FLASHING TABLETS

talisman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian

TELESMATIC FIGURES

ncing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face a

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

re in this book that the illuminist and masonic theology is solidly based on the jewish cabala (kaballah or quaballah. indeed, almost all occult and magical belief systems are founded on the principles and teachings of the jewish cabala. in her most famous book, the secret doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to what secret is she referring? listen, as blavatsky flatly states the core doctrine of the mysteries, of occultism, of illuminism: the great serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teachi

THE BLACK LODGE

entities. put another way (for it is essential that the aspirant come to understand this key concept) when the aspirant vibrates on the spiritual planes, and calls the attention of the hierophant (or hierophants, immediately it is reflected into all the other planes, and sets moving the forces needed for the psychosomatic dissolution and reorganization of the candidate. when any human aspires to the path of the wise at once the infernal forces are activated to tempt him or her- that is test him or her- along the way. remember..this process is automatic, the only voluntary part of this process is the aspiration itself. may you fare well my sisters and my brothers as you go about your life duties and may the warrior lvx radiate into the darkness of the universe. may you learn from this book

o know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a magickal oath truly taken can never be broken. when aspiration is not pure, the process may be temporarily

xes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suffer the erosion of demoniac forces. this is what is written: thou shalt be vexed by dispersion. since the function of those forces is to keep the soul in the state wherein it is, they try to devise byways in the path propounded by the master. these byways seem "easier" or "more reasonable" to the followers, but in reality they simply return to the origin after a series of combinations, shuffling the terms, not recombining them. thus they function in such a way as to keep the pupil s consciousness "occupied" without really causing any change of initiation or ego death. remember these forces are functio

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

olgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or some other order. apply for admission, learn and follow to the letter the teachings of that order. do not go where the path may lead, go instead where there is no path and leave a trail. ralph waldo emerson now if you are seeking a path that is not at one of these two extremes, there is hope. like the witches in the movie, you can learn and practice an eclectic form of magick. you can do this in a group, or you can do this as a solitaire. wicca is a child of paganism, and only one of its many flavors. there ar

its pages. the first section should have some general information and personal notes. among this information should be your magical, or craft name. this is a holdover from the days when free thinkers were persecuted, and the only name within your group, you might be know by would be this magical pseudonym. when you pick a name to use, it should be one that expresses your higher goals, and reflect the path you choose to follow. if you are walking a predominantly celtic path, a name like redwood dream catcher, would not be in harmony with your goals. another item that should be in the first part of your grimore, is your astrology chart. some groups and covens require this information, and your book of shadows is an excellent place to keep it. page 10 the second section of your book of shadow

the second reason, is that due to your environment, it might not be practical to use a robe. in the latter case, you should have something symbolic, like a ring, talisman or stole, to put on just for your magical workings. skyclad is being clad with nothing but the sky or nude. it is of my opinion, that if you are in your teens or pre-teens, you should learn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic magick tools and your altar continued) the art of magick( blessed be& welcome to the heart of the craft grimoire of eclectic magick. wit

mental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it gives instructions to the other levels of your being. the untrained conscious mind will focus the attention upon the path of least resistance. the trained mind, the magician s consciousness, will focus without being distracted by events around it. the super-consciousness is the magician s link to the divine. at this level of awareness, time& space are fluid, and for those who understand how to perceive them, there are no secrets. the creativity of the subconscious is unlimited. thomas d. willhite the sub-con

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. 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 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousn

ended orthodox christianity. duce the whole human being, there was also something in each human that did not arise from the blending of two physical seeds. something ineffable and indescribable somehow flowed into the process of germination of the seed of the spirit beings within, something that could be accessed by human consciousness and directed by the christ principle. steiner emphasized that the path to such contact might best be attained by a proper application of meditation. when human consciousness had been raised to the spiritual level, where it can experience the eternal element that is limited by neither birth nor death, then it can comprehend its own eternality and its ability to be born again in subsequent life existences. steiner taught that the process of spiritual evolution

s and their rifles. he made three or four passes before volley after volley from the soldiers springfield rifles. he remained untouched, unscratched. finally a musket ball knocked his pony out from under him, but roman nose rose untouched and signaled his warriors to attack. they believed that magic he had received from the spirits kept him safe that day from all the bullets. while one can pursue the path of becoming a medicine man or woman by undergoing a vision quest, receiving a spirit guide, and serving an apprenticeship under the direction of an established medicine person, traditionally, it seems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits. it would appe

says, i am not being possessed. it is of my own free will. ramtha told the thousands of men and women who gathered for the series of popular lectures and seminars that they were gods, possessed of a divine nature, fully capable of creating and realizing whatever goals they desired. when answering questions from individuals, he addresses them as master, thereby indicating that he considers them on the path of selfmastery. consistent with other new age teachers, ramtha teaches that all those who meditate upon the vital life-force within will be directed to the path of self-realization. although j. z. knight has been criticized by those who point out that there is no substantial evidence that ramtha s lemuria or atlantis ever existed and that 35,000 years ago, humankind was still at the hunte

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

read of flames to other parts of the room. in a 1961 study dr. gavin thurston studied the literature of shc and came to a number of conclusions, among them: 1. that under certain conditions a body will burn in its own fat with little or no damage to surrounding objects. 2. the combustion is not spontaneous, but started by an external source of heat. 3. this has occurred where the body has been in the path of a draft up a chimney from a lighted fire. oxygenation of the flue prevents outward spread of the fire. in order to test thurston s theories, gee conducted some experiments of his own. he learned that human fat, when melted in a crucible, would only burn at a temperature somewhere near 250 degrees centigrade. however, a cloth wick prepared in liquid fat will burn even when the temperatu

, it was customary to have two little girls, usually sisters, dressed exactly alike, carry garlands of wheat and walk in front of the bride. the bouquets of wheat symbolized the wish of family and friends that the union between bride and groom would prove fruitful. later, flowers carried in small ornamental baskets replaced the garlands of wheat, and petals were often strewn from these baskets in the path of the bride. the maid or matron of honor, who is unattended, comes next, followed by the bride. the bride is always the last to enter, and she walks down the aisle leaning on the arm of her father or whoever is to give her away at the altar. a page or pages, usually a young boy closely related to either bride or groom, may be added to the group to bear the train of the bride s gown. it h

re unearthed, smoked, and wound in great swaths of cloth. the smoked corpse is placed upright in the hut where the person died and remains there for years. laying the body to rest. the followers of tao, a chinese belief system, envision the soul of the deceased crossing a bridge to the next life. ten courts of judgment await the new soul, and if it passes this series of trials, it may continue on the path to heaven. if it fails because of bad deeds during the person s lifetime, the soul must be punished before it is allowed to go to a better place. the family and friends of the deceased place the body in a wooden coffin and carry it to the graveyard. well aware of the trials awaiting the soul of their friend or relative in the afterlife, they pound drums, clang cymbals, and shoot off firew

it is of utmost importance that the priest find a place where the spirit of the deceased will be happy among its surviving family members, or the spirit may return to punish those it deems disrespectful of its physical remains. for buddhists, funerals are happy occasions, for they believe in reincarnation. death in the present life frees the soul from dukkha (worldly existence) and returns it to the path that leads to nirvana, where all misery and karma cease. the coffin of one who has died in the buddhist belief system is taken to the funeral hall in a brightly decorated carriage. the coffin is carried three times around the buddhist temple or funeral hall and then brought in where it is set down in the midst of the flowers and gifts that friends and family of the deceased have placed ar

pyre. traditionally, the cremation takes place outdoors and the ashes are collected and scattered in the waters of a holy river, such as the ganges. in other countries, hindu dead are taken to a crematorium. followers of the hindu religion believe that the soul, the atman of each individual, is reborn many times in a cycle of spiritual evolution before it can become one with god. those who follow the path of judaism bury their dead in a plain coffin after the body has been washed and dressed. if possible, the funeral takes place on the day after the death has occurred. the coffin containing the deceased is taken first to the synagogue and then to the place of burial. mourners often cut a portion of their outer clothes as a sign of grief; but no flowers are allowed, for it is tradition that

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

their victims by a process that evaded all attempts to define it. there was no way for wilson and his officers to determine who the cult fs next victims would be or to guess where they might strike. and the natives were far too intimidated to inform on the leopard men.if, in fact, they did know anything of importance to tell the officers. the district officer decided to attempt to set a trap. on the path to a village where several slayings had already taken place, wilson sent one of his best men, posing as the son of a native woman. the two walked side by side toward the village while wilson and a dozen other officers concealed themselves in the bushes at the side of the path. suddenly, issuing the blood-curdling shriek of an attacking leopard, a tall man in leopard robes charged headlong

hical library, 1963. the god of the witches. london: faber and faber unlimited, 1952. the witch-cult in western europe. 1921. reprint, oxford: clarendon press, 1962. m. macha nightmare as her contribution to the emerging pagan culture, m. macha nightmare (also known as aline o fbrien, priestess and witch, chose to develop her skills as a collaborative ritualist and author. early in her journey on the path of witchcraft, nightmare joined in the formation of reclaiming collective, a network of people who sought to bring together activism with earth-based spirituality and healing. she also participated with the collective in teaching the craft and in performing public sabbats in san francisco. the collective evolved into a craft tradition, and eventually dissolved itself in 1997 and reemerged

as every human is a closed system within himself or herself. a blind virgin cranked the wheel, as all humans are controlled by unperceived psychic powers. humans must learn to use their psychic abilities to control their life, rather than allow their life to be buffeted about in a blind manner. the force (arcanum eleven) symbolizes the inner strength by which one may overcome obstacles placed in the path of spiritual progress. eleven is the number of the aquarian age, and represents universal energy. prana. eleven also symbolizes spiritual will power, vitality, and/or intense strength. the hanged man (arcanum twelve) represents taking on the new and giving up the old. this card allegorizes the prudent adept of arcanum nine (the hermit, who has now freed himself from the wheel of life and

eached the ultimate end of his or her journey and has achieved an innate knowledge of all that is good in the universe, which is symbolized by the wreath that surrounds the virgin. the world card represents honesty and truth, as well as success, harmony, and attainment. the figure of the fool (arcanum 0, stands for an individual who becomes so involved in the occult sciences that he or she misses the path to spiritual development. the fool also reminds everyone that they learn from their mistakes. it carries a small pack on a stick, symbolizing the karmic debts which all men and women must carry through life. the fool warns the wise that the more they know the less they really know, once they have become aware of the vast unknown. the 56 cards of the minor arcana symbolize the four basic c

cted more than a thousand years later, is oriented toward the winter solstice. at the time the later temple was built, the sphinx was buried up to its neck in sand and was called hor-em-akhet. the sphinx itself forms an image of the akhet hieroglyphic when approached directly from memphis, capital city during the fourth dynasty, when the pyramids and the sphinx are believed to have been built. on the path from memphis, the sphinx appeared silhouetted between two pyramids. the question of the age of the sphinx was renewed during the end of the twentieth century. an article in omni magazine (august 1992) detailed the work of robert m. schoch, a geologist whose research demonstrated that the limestone core of the sphinx dates from 5000 b.c.e. and indicated that granite facing was added at the

THE GOD OF THE WITCHES

ed what she did for victuals at the meeting "sheanswered that she carried bread and cheese in her pocket, and that she and the andover company came tothe village before the meeting began, and sat down together under a tree and eat their food, and that shedrank water out of a brook to quench her thirst. and that the meeting was upon a plain grassy place, bywhich was a cart path and sandy ground in the path, in which were the tracks of horses' feet. and she alsotold me how long they were going and returning. the god of the witcheschapter iv. the rites46the general belief among the christian recorders was that at a witchfeast salt was not permitted, and variousreasons were adduced to account for the omission. the sanctity of salt was a pre-christian idea, and thetaboo on its use was strictly

THE KEY TO THE MYSTERIES

changes to aversion, and every exalted hate comes very 114 near to love; the reaction happens suddenly with the flame and violence of the thunderbolt. ignorance then laments it or exclaims against it; science resigns itself, and remains silent. there are two loves, that of the heart, and that of the head: the love of the heart never excites itself, it gathers itself together, and grows slowly by the path of ordeal and sacrifice; purely nervous and passionate cerebral love lives only on enthusiasm, dashes itself against all duties, treats the beloved object as a prize of conquest, is selfish, exacting, restless, tyrannical, and is fated to drag after it either suicide as the final catastrophe, or adultery as a remedy. these phenomena are constant like nature, inexorable as fatality. a youn

able to move mountains. the most fatal enemy of our souls is idleness. inertia intoxicates us and sends us to sleep; but the sleep of inertia is corruption and death. the faculties of the human soul are like the waves of the ocean. to keep them sweet, they need the salt and bitterness of tears: they need the whirlwinds of heaven: they need to be shaken by the storm. when, instead of marching upon the path of progress, we wish to have ourselves carried, we are sleeping in the arms of death. it is to us that it is spoken, as to the paralytic man in the gospel "take up thy bed and walk" it is for us to carry death away, to plunge it into life. consider the magnificent and terrible metaphor of st. john; hell is a sleeping fire. it is a life without activity and without progress; it is sulphur

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation

ocused forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the

urs or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can get the most out of each one. this does not reveal any of the initiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directiona

ng the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as s

nd image the essence of set/shaitan the adversary, lilith and the sorcerous path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-in

THE MAGICIAN S KABBALAH

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

ictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the

ct principle which forms the root of any activity" thus, the abstract principle of "settlement, maslow's "survival motivator" is above the abyss, but may manifest at the level of chesed, and be first presented to ordinary awareness, when one is looking at purchasing a house. at the level of chesed, the mind begins to formulate a sense of what the house will be when one has finished renovating it. the path connecting this formulation to awareness in tiphareth is that of the hermit, which in this sense represents the "guide" or "way" one is going to follow to achieve the realisation of this formulation. in formulating this principle, chesed is reflected in yesod, the foundation, by images (chesed= chsd= 72, which can be broken down as 7+ 2= 9, the number of yesod. the images then drive our a

whole psyche before the whole psyche itself is flung into the abyss. the grade of adeptus exemptus is assigned to this sephirah, signifying that the adept has transcended his notion of self as tiphareth (awareness) and has moved towards the abyss. exempt from guilt, from sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the univer

hich is often the result of a fear of that which is considered different to one's own beliefs. when the seven sins are allocated to the tree, the sin of geburah is said to be that of anger. it is also connected, in a more positive sense, with discipline and energy. obviously, these aspects are counterbalanced by those of chesed "loving kindness" or "mercy, on the opposite side of the tree, across the path marked by the "strength" card of the tarot. indeed, that card can be taken to depict the harmonised relationship between geburah, symbolised by the red lion, and chesed, symbolised by the peaceful lady, whose own demeanour in sufficient to placate the beast. it should be noted that geburah is passive to chesed, and that as dion fortune states, many of the social and psychological problems

THE MARTINIST OPERATIVE GENERAL RITUAL

the heads and leaders of the non-christian nations, still in want of the actual grace of conversion to thy holy law and to the worship of thy divine son, our lord the christ, with the favour of a peaceful behaviour, dignified, wise and enlightened, charitable and tolerant, and may the angel unto whom thou hast entrusted the guidance of each of these nations, or countries, maintain them always on the path of peace, harmony and tolerance, and in respect of thy faithful elect. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the entire human race: o almighty and eternal god, thou who hast used thine own son as the corner stone to bring together jews and gentiles as if linking two walls rising from two opposing foundations, and hast thus reunited these two oppos

THE MIDDLE PILLAR

so included is a glossary of psychological and magical terms. regardie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that regardie was an inspirational writer, an etlucal magician, a skilled therapist, a caring healer, a great teacher, a consistent guide, and a companion on the path of the magic of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possession a copy of a tham-level enochian exam taken by regardie and dated november 2,1934. he was given a sati

or, on the other hand, the entire time and attention could be given solely to the production of certain obscure bodily changes-as do some oriental hatha yogis, to the exclusion and at the expense of desirable factors of consciousness. magic, very sanely, combines the advantages of both points of view, eliminating the dangerous and harmful features common to the others. always in a salutary way is the path between the two extremes indicated. when actually performing the qabalistic cross it is well to face the east, the place of the rising of the sun. ths takes advantage of a prevailing symbolism which identifies the yechidah with enlightenment and wisdom, a spiritual concept always determined by and defined in terms of light. it is from the east that the light arises. standing motionless, w

ith and interpenetrate the functions of the other. more accurately they should be regarded as the two functions of one entity, two methods whereby it may acquire experience. too much therefore cannot be said of the necessity for cultivating the lungs to operate at full capacity. this cultivation cannot be too often stressed, for life is power, and power is life and consciousness, indispensable in the path of magic which leads to the knowledge of the higher self. the proper method of deep breathing having been acquired, the cultivation of a rhythmic breath should be the next step. the most suitable and simple method is the four-beat rhythm. if the student will h a l e very slowly, mentally counting one, two, three, four and the middle pillar exercise 81 then exhale to the same beat, he will

es or manifests. a person who has mana is said to have power and influence over others, but also runs the risk of becoming self-centered and megalomaniacal. this is because these great universal archetypes produce a potent attraction whch can in some instances entice the individual into identifying him or herself with the archetype, creating a type of self-aggrandizement or ego-inflation. such is the path of many modern-day messiahs, self-appointed gurus, and power-mad spiritual leaders. an inf7ated consciousness is always egocentric and conscious of nothing but its own existence. it is incapable of learningfrom the past, incapable of understanding contemporary events, and incapable of drawing right conclusions aboutfuture. it is hypnotized by itseyand therefore cannot be argued with. it i

nscious, then this state of psychology and magic 121 balance induces the independent, intuitive activity of the unconscious to create a new equilibrium and the result, as jung put it, is "the victory over the collective psyche" then and only then is the median between the conscious and the unconscious to be found. this is the archetypal image of the self, and self-realization is the final step on the path of individuation. the emergence of the self is a transformation of the psyche which involves a whole new outlook toward life. ths is no easy process. primal impulses from the subconscious will still assail us, but no longer will we totally identify ourselves with them, or flee from them. we must do our best to understand them, and we should not let the resulting tension between the waking

THE MOTHMAN PROPHECIES

rdinary human beings. they even had supper with lot) when demons overran the planet during the dark ages they were also recorded as monstrous entities with bats' wings. remote areas of the world are still said to be inhabited by harpies and winged humans. on july 11, 1908, the famous russian traveler v. k. arsenyev was trekking along the gobilli river when he had this encounter. i saw the mark on the path that was very similar to a man's footprint. my dog alpha bristled up, snarled and then something rushed about nearby trampling among the bushes] yuri b. petrenko "forerunner of the flying 'lady' of vietnam" flying saucer review, vol. 19, no. 2 (march-april 1973: 29-30- however, it didn't go away, but stopped nearby, standing stock-still. we had been standing like that for some minutes. th

hey seemed "a little stiff" when they left she wondered how they had known she was there because "the cabin couldn't be seen from the road [and] the stove was out when they arrived, so there was no smoke from the chimney" on may 2, she again encountered two men "one was the 'boss' hydro man in his neat coveralls" she reported (1 "the other was a different, younger man of about 19-20. as i entered the path, the boss man indicated with his hand for the young man to get behind him. they got well off the path and waited for me, the young man a little behind his boss. the fellow stared at me as if i was some kind of freak [1] canadian ufo report #13, 1972-73- this time she didn't invite them for tea. one odd thing she noticed during both meetings was their slow, careful way of walking. they loo

THE NECRONOMICON SIMON VERSION

ind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the formulae. the mad arab saw it all, in a vision, and wrote it down. he was, perhaps, one of the most advanced adepts of his time, and her certainly has

THE PATH OF KABBALAH

ring down the entire group. keeping the framework of the group too rigid will produce a collapse. we see it happen in many groups. there are groups all over the country and every one should have the knowledge for comparison and choice. even if only five students remain, they should know that their place is here. we don t feel how our decline influences 10 of 273 the entire group, if we all follow the path of pain then there are still life-cycles ahead of us. we must place ourselves in a state of constant lack, which will produce the need for inner improvement. for instance: if baal hasulam had any money left in his pocket at the end of the day, he would give it to others in order to get up the next day completely broke. even at the immense height of his degree, the additional lack helped h

32 of 273 longs to be together, and if that longing burns in each one s heart like fire, then that need will soon be realized. our brain and even our consciousness are only secondary. they only process and support the fulfillment of our desires. the mind is but an accessory. as soon as one understands that it is the feeling that should be cultivated, not the mind, he will immediately begin to see the path that leads to the spiritual world. the problem lies in our habits and our lack of trust. we are not accustomed to rely on our feelings. we want to understand first, and only afterwards feel and operate. but if our brain is the obstacle, why then was it given to us? so that we develop it, but then go above it, above our reason, meaning take after our feeling. the above reason route is base

that describes the ascent. but the reason is that the complementary material should only serve to encourage a person to attain the state of this world, and serve as a springboard for the ascent to the spiritual world. once a person is in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent, because the path from above downward and from below upward is the same. if a person who studies the study of the ten sefirot is at a certain spiritual degree, and that person learns about the attributes of a higher degree, it makes no difference to him if he is studying about the concatenation of the worlds from above or the ascent from below. the important thing is for one to study the attributes of a hi

g. when that happens the pains come and turn the apparent fulfillment into emptiness and hunger. a person grows wiser as a result of the suffering; they begin to show him where to go and what to do with his life. but if the same result can be reached without the pain, then why suffer? kabbalah points to the way to approach the creator, through the keeping of the spiritual laws. it is what we call the path of torah. it is not a physical keeping of mitzvot, but keeping the spiritual laws of creation. all we have to do is to choose it. q: must he send us pain in order for us to think of him? a: yes. there is no other way for him to make us do it. q: what do i do if i feel that a certain situation is being forced on me? a: there are clear rules with regards to that situation: if someone threat

ecline? a: no. he can t fall. he cannot even stop, and will continue to climb. everything moves toward the final and best situation. it is either done by beatings from behind, meaning by nature, or in a good way, which is when you are given a book and told that you can accelerate your progress with it. this way, you will out run nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs. but those are actually only internal feelings. at one time we feel close to the creator, and another time we feel uncorrected and far from him. for that reason we define the first 42 of 273 situation a

THE SHADOWED ONES

alance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by

offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the sel

e through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the bone

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

woven with a moral. which we shall see more fully developed when touching upon the philosophy of aleister crowley. and it is this: that happiness, wisdom, knowledge, and at length perfection, can no more be gained by solely travelling along the direct and spotless road of virtue, than man can be evolved from the primal protoplasmic jelly without countless generations of weeping and tortured life. the path of vice we must tread before we can find the high road of virtue, and vice we must wed before we can open the gates of a more perfect understanding. the great commandment is: glive in the midst of vice; but heed that vice doth not live in thy midst. h *vide hosea. ggod is the complex and the protoplast. h and so are we; entwined within us, as in the poem of tannhauser, lie the countless t

s been postulated by all the greatest ethical codes of the world. it is the moral prototype, the favashi of the zoroastrian, the tree of knowledge of babylonia and genesis, the light and darkness of isaiah, the yakheen and boaz of solomon, the unique athanor of the qabalist, the balance of hegel; the polarity of the worlds, the great centripetal and centrifugal forces, the harmony of the spheres, the path of the stars, the life of the universe. without vice there can be no virtue, without virtue there can be no vice. without the one, the other becomes absolutely incomprehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the qabalists. deity created good and evil; and both are absolutely necessary to the existe

se my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. one more quotation we will give from the song of parthenope in gthe argonauts. h o mortal, sad is love! but my dominion extends beyond love fs ultimate abode. eternity itself is but a minion, lighting my way on the untravelled road. gods shelter eneath one shadow of my pinion. thou only tread the path none else hath trode! come, lover, in my breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of hell is utterly repugnant to him, to feel that he is gaining eternal bliss whilst others are sinking into everlasting torment, burns into his heart and tortures his very soul; rather would he be reborn in the lo

n my breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of hell is utterly repugnant to him, to feel that he is gaining eternal bliss whilst others are sinking into everlasting torment, burns into his heart and tortures his very soul; rather would he be reborn in the lowest depths of orcus and point out to others the path of salvation, than attain to the uttermost bliss, whilst others are being damned. george eliot, knowingly or unknowingly, set the true lyre of buddhism reverberating in her grand and noble prayer, gthe choir invisible. h may i reach that purest heaven, be to other souls the cup of strength in some great agony. enkindle generous ardour, feed pure love, beget the smiles that have no cruelty

THE WITCH CULT OF ZOS VEL THANATOS

a, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits

THE ABYSS AND TABAET

is the sacred cup made from the human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens meaning the human mind. angra is angry meaning violent motion, determining by will alone the path and moving against the natural order. ahriman is thus a powerful sorcerer by defined concept, his bride was the fiery motivation in his spirit and for ahriman to exist beyond the limitations of flesh he realized that the fiery aspect was essential to his motivation. with regard to the zurvanite view of evolution, ahriman and ahura mazda emanated from zurvan, endless time. ahriman was esse

r of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice -the testaments of the twelve patriarchs the septuagint follows a specific hebraic consideration that belial, being beli ol is the one who has thrown off the yoke of heaven and is thus without a master. the luciferian finds connections in the path of history and mythology and seeks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts a

symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence of humanity. all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding the title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a tran

s his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj, ahriman (will be) in the world. the denkard, book 6: wisdom of the sages thus it may be seen that ahriman is manifest through the sorcerers and initiates of the path. this is the center of the conceptual foundation of the work of luciferian witchcraft and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the most significant and powerf

mand. the chanting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strength

THE BOOK OF GATES

endeth forth light! the beings of the tuat shout with joy when thou approachest; send forth thy light upon us, o thou great god who hast fire in thine eye' their food consisteth of loaves of bread and green herbs, and their drink (or, beer) is of the kemtet plants, and their cool water is from [their cisterns of] water. and food shall be given unto them in abundance from this lake" on the left of the path along which the boat of ra passes in this division of the tuat are two groups of beings. in the first of these we see the god tem, in the form of an aged man, with bent shoulders, leaning upon a staff; coiled up before him in voluminous folds, with its head flat upon the ground, is the monster serpent apep. behind apep stand nine men, with their arms hanging by their sides; these are call

ich cometh forth from it. draw ye me, for i have begotten you in order that ye may pay homage [to me. take ye your rest (or, be at peace, o ye hours' their food consisteth of cakes of bread, and their ale is [made] of the red [barley, and their draughts are of cool water, and there is given unto them as their food that which cometh forth with the khu (i.e, the beatified dead" on the right hand of the path of the boat of the sun in the fourth division we see--1. twelve gods, bearded and standing upright, who are called "the gods who carry along their doubles" 2. twelve jackal-headed gods, who stand round the "lake of life" who are called the "jackals in the lake of life" 3. ten uraei, which stand round the lake of the uraei" and are called the living uraei" p. 129 the paragraph which refers

the hearing of the words (or, voices) of the uraei. unto them saith ra-'that which belongeth to you [to do, o ye uraei who are in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou over tanen" on the left of the path of the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in th

their libations are of cool water. offerings are made unto them upon earth as to the p. 146 god hetepi, according to what should be offered unto them" ra saith unto this god-"let him that is over his corner (heri-qenbet-f) cry out to those souls who are right, and true, and divine, and make them to sit at peace in their habitations at the corner of those who are with myself" on the right hand of the path of ra in the fifth division of the tuat are--1. twelve male beings bowing in adoration; they are described as "those who make adorations in the tuat" 2. twelve male beings who bear in their hands a cord for measuring plots of ground and estates; these are called "holders of the cord in the tuat" four gods, standing upright, each holding the symbol of life in his right hand, and a sceptre

ith-"holy are ye, o henbi gods, ye overseers of the cords in amentet [o stablish ye fields and give [them] to the gods and to the khu (i.e, spirits [after] they have been p. 151 measured in sekhet-aaru. let them give fields and sand to the gods and to the souls who are in the tuat. their food shall be from sekhet-aaru, and their offerings from the things which spring forth therein" on the left of the path of the boat of ra are--1. a hawk-headed god, leaning upon a staff; he is called horus. 2. four groups, each group containing four men. the first are reth, the second are aamu, the third axe nehesu, and the fourth are themehu. the reth are egyptians, the aamu are dwellers in the deserts to the east and north-east of egypt, the nehesu are the black races and negroes, and the themehu are the

THE SECRET RITUALS OF THE OTO

or illumination neither can anyone after he has once entered be expelled unless he should expel himself by becoming unfaithful to his principles and forget again the truths which he has learned by his own experience. all this is known to every enlightened person. but it is known only to few that there exists also an external, visible organization of such men and women, who having themselves found the path to real self-knowledge, and who having travelled the burning sands, are willing to give to others, desirous of entering that path, the benefit of their experience, and to act as spiritual guides to those who are willing to be guided. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (1 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o

rends veil. all menace new k(night) with their swords) g.c: what is your name? k.s (for knight) i have no name. g.c: by what right do you demand admission? k.s (for knight) i have no right. g.c: who has the right? k.s: no one has the right (all drop swords. kt. enters as all retain station. k.s. at mirrors by w. s.b. to left of g.c) g.c: sir knight, you will lead the procession. let us travel in the path of the serpent (knight leads deosil. at each outward curve, new knight and all sweep down and out with thumb. they go round 7 times) g.c: unveil the graal (all sheathe swords. c.b. takes cup, drinks and offers to g.c. each, as he drinks says: 1. to the glory of nuit who is babalon who is isis. 2. to the glory of hadit who is chaos who is apophis. 3. to the glory of hoor khuit who is the b

-om-on! file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (9 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. 5. to the glory of our master jacobus burgundus molensis. 6. to the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show

THE HOLY BIBLE KING JAMES VERSION

hall be] for an haven of ships; and his border [shall be] unto zidon. 49:14 issachar [is] a strong ass couching down between two burdens: 49:15 and he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 49:16 dan shall judge his people, as one of the tribes of israel. 49:17 dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 49:18 i have waited for thy salvation, o lord. 49:19 gad, a troop shall overcome him: but he shall overcome at the last. 49:20 out of asher his bread [shall be] fat, and he shall yield royal dainties. 49:21 naphtali [is] a hind let loose: he giveth goodly words. 49:22 joseph [is] a fruitful bough [even] a fruitful bough

ord, who hath given me counsel: my reins also instruct me in the night seasons. 16:8 i have set the lord always before me: because [he is] at my right hand, i shall not be moved. 16:9 therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 16:10 for thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption. 16:11 thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore. psalm 17 a prayer of david. 17:1 hear the right, o lord, attend unto my cry, give ear unto my prayer [that goeth] not out of feigned lips. 17:2 let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 17:3 thou hast proved mine heart; thou hast visited

gments have i laid [before me] 119:31 i have stuck unto thy testimonies: o lord, put me not to shame. 119:32 i will run the way of thy commandments, when thou shalt enlarge my heart. he. 119:33 teach me, o lord, the way of thy statutes; and i shall keep it [unto] the end. 119:34 give me understanding, and i shall keep thy law; yea, i shall observe it with [my] whole heart. 119:35 make me to go in the path of thy commandments; for therein do i delight. 119:36 incline my heart unto thy testimonies, and not to covetousness. 119:37 turn away mine eyes from beholding vanity [and] quicken thou me in thy way. 119:38 stablish thy word unto thy servant, who [is devoted] to thy fear. 119:39 turn away my reproach which i fear: for thy judgments [are] good. 119:40 behold, i have longed after thy prece

all she deliver to thee. 4:10 hear, o my son, and receive my sayings; and the years of thy life shall be many. 4:11 i have taught thee in the way of wisdom; i have led thee in right paths. 4:12 when thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. 4:13 take fast hold of instruction; let [her] not go: keep her; for she [is] thy life. 4:14 enter not into the path of the wicked, and go not in the way of evil [men] 4:15 avoid it, pass not by it, turn from it, and pass away. 4:16 for they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall. 4:17 for they eat the bread of wickedness, and drink the wine of violence. 4:18 but the path of the just [is] as the shining light, that shineth more and more

depart from thine eyes; keep them in the midst of thine heart. 4:22 for they [are] life unto those that find them, and health to all their flesh. 4:23 keep thy heart with all diligence; for out of it [are] the issues of life. 4:24 put away from thee a froward mouth, and perverse lips put far from thee. 4:25 let thine eyes look right on, and let thine eyelids look straight before thee. 4:26 ponder the path of thy feet, and let all thy ways be established. 4:27 turn not to the right hand nor to the left: remove thy foot from evil. 5:1 my son, attend unto my wisdom [and] bow thine ear to my understanding: 5:2 that thou mayest regard discretion, and [that] thy lips may keep knowledge. 5:3 for the lips of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than oil: 5:4 but her

TRUE HISTORY OF WITCHCRAFT

lourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft

me dated 28th august, 1986, ms. valiente tells of a meeting with yorke..in london many years ago and mentioned gerald's o.t.o. charter to him, whereon he told me `well, you know, gerald gardner paid old crowley about($1500) or so for that' this may or may not be correct" money or friendship may explain the charter. still, one wonders. i have a thelemic acquaintance who, having advanced well along the path of kenneth grant's version of the oto, went back to square one with the unquestionably authentic grady mcmurtry oto. a true history of witchcraft get any book for free on: www.abika.com 18 over a period of years of substantial effort, he made his way to the ivo `plus' status implied by gardner's "prince of jerusalem" designation in the charter, and has since gone beyond. i am, myself, a v

reen valiente assured me that gardner was apt to use several styles. i had the distinct impression this "notebook" had been written over a considerable period of time, perhaps years, perhaps even decades. it may, indeed, date from his days in the 1930s when he linked up with a neorosicrucuian grouping that could have included among its members the legendary dorothy clutterbuck, who set gardner on the path which led to wicca. thinking on it, what emerges from ye book of ye art magical is a developmental set of ideas. much of it is straight out of crowley, but it is clearly the published crowley, the old magus of the golden dawn, the a.a, and the o.t.o. somewhere along the line it hit me that i was not exactly looking at the "original book of shadows" but, perhaps, the outline gardner prepar

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

burnt to ashes in a large fire made for that purpose. the ashes were collected with great reverence, and preserved, to be administered to members of the society who were dying, just as good christians received the viaticum. it is added that there was such a virtue in these ashes, that an individual who had once tasted them would hardly ever after be able to turn his mind from that heresy and take the path of truth.1 1 congregabantur siquidem certis noctibus in domo denominata, singuli lucernas tenentes in manibus, et, ad instar letani, d monum nomina declamabant, donec subito d monum in similitudine cuiuslibet bestiol inter eos viderent descendere. qui, statim ut visibilis illa videbatur visio, omnibus extinctis luminaribus, quamprimum quisque poterat, mulierum qu ad manum sibi veniebat ad

TYSON DONALD NEW MILLENNIUM MAGIC

le flyers, is now used for both sexes. magician is a better term for someone who pursues magic for material ends-for example, personal power or wealth. the magus is firstly a spiritual being. those divorced from spirit cannot be called magi, whatever their apparent magical abilities. bereft of spirit, such powers are always illusory, doomed ultimately to fail and betray their possessor. stones on the path many young people study magic because they hope to gain power of a physical, emo- tional, intellectual or social kind over others. since their ultimate object is power, xxviii new millennium magic what they really study is the materialistic illusion of magic, not true magic. their efforts always end in disappointment or disaster. fortunately, they usually give up before they can do themse

h is sym- bolized in nature by the perfect circle of the sky. the first conscious act is to send out a ray of awareness, creating polarity and dividing that perfection into two. sim- ilarly, the limitless horizon is divided by the arc of the sun into the north and south hemispheres. the polarity created by the first ray seeks its balance. so it happens that a balancing arc is mentally cast across the path of the sun, further dividing the world into hemispheres of east and west. this is how the four points of the compass originally came into being. mankind could not conceive of the division into east and west until it had perceived the polarity of north and south. the cross is much older than christianity, indeed as old as time, for it is a uni- versal symbol that conveys an unchanging mean

raditionally 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 meridian. these divi- sions can be graphically presented by means of a simple grid like the one children use to play tick-tack-toe. this grid has an ancient lineage in magic. it forms the structural basis for the method of the practical kabbalah known as aiq beket: qr;;ie' q: quarter half quarter the whole

ymbol of universal spirit, or light. around it is a larger triangle whose three points hold the sun, moon and earth. congruent with the triangles of sun and earth are triangles that hold venus and mars. congruent with the moon and earth are jupiter and saturn. congruent with sun and moon are the lunar nodes, called the head and tail of the dragon. the lunar nodes are formed by the intersection of the path of the sun with the path of the moon, and thus are composed of the symbols for these two bodies. the traditional symbols for the nodes (q and u) have been cut in half to better dis- play their composition. mercury is located between the nodes of the moon. above mercury is the vari- ant that shares the same base, the cross of the earth. notice that this earth-based mercury-variant is oppos

h is represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental n

TYSON DONALD SOUL FLIGHT

ps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upwards to the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column o

m. in spite of his age, he shows no signs of cold. beyond this lonely figure, the sky darkens into night. it will not be long before the stars appear. he has been expecting your approach along the mountain path to the hermitage, and the late hour has caused the old man who is the sole keeper of the high spiritual retreat to use his lantern as a beacon so that you do not become lost and wander off the path and over a cliff in the darkness. the hermitage is a rough building of heavy timbers on a foundation of native stone, build to withstand the storms of winter. the old chapter twelve: the tarot 21 1 man invites you inside when he sees you, so that you may warm yourself before the fire in the common room. it is a lonely spot and he seldom gets visitors. the ruling intelligence is the virgin

out some future event, it will cry out in its shrill voice if the answer is yes. xviii the moon hebrew letter: qoph (back of the head) correspondence: pisces path: twenty-ninth the full moon shines down her light on a path that winds its way up from the edge of a stagnant pond into the distant hills that line the horizon. droplets of night dew shower down with her silvery beams. on either side of the path stand two animals like dogs. or one of them may be a wolf. they try to catch the falling dew on their tongues as they howl and bark at the moon. behind them, unnoticed, a crayfish crawls silently out of the pool chapter twelve: the tarot 217 onto the path with its claws raised in menace. in the middle distance stand two similar watchtowers, so that the path undulates between them. their w

ves an oppressive sense of danger and despair. you observe these things while standing in the reeds and rank grasses that grow on the far side of the pool of murky, slime-covered water. it has a fetid smell of decay. by making your way quietly around the pool, you escape the notice of the snarling and howling animals, who appear half mad as they threaten each other across the imaginary barrier of the path. the moonlight makes the scene almost as bright as day. glistening dew lies like a frost on every blade of grass and every leaf. when you reach one of the watchtowers, you find the door carelessly left unlocked. all the soldiers, who are evidently the military force of the nobleman that owns the tower, lie sleeping in their beds as though drugged, and cannot be awakened. crossing to the o

e arch. inside are many flowers, plants, and trees, with sandy pathways winding between them. in the center of the garden is a hedge maze, and the plants that form its walls are covered with red and yellow flowers. birds keep up a ceaseless chatter in the tops of the trees, and swoop down to peck at the seeds in the heads of the sunflowers. the air is heavy with heat and shimmers as it rises from the path. the sound of music leads you into the maze. the ruling intelligence is the god apollo, who is sometimes depicted in the form of a young boy. he is a god of healing, but can also cause sickness and death with the arrows of his golden solar bow. at his shrine in the center of the garden maze, you may consult his oracle through the mediation of his solemn white-robed priest, who utters the

TYSON DONALD THE MAGICAL WORKBOOK

ere is a strong rationale for this practice. since occult energy is projected from the right side of the body, and absorbed through the left, a more natural posture results when the great circle is projected through the right hand while walking around it counterclockwise, and absorbed through the left hand while walking clockwise. i have given my own manner of projecting the circle, which follows the path of the sun. the posture of holding the left hand over the heart-center while projecting the circle with the right hand is not universally used, but i find it highly effective to initiate the circle with an expanding spiral that begins at the heart-center and flows through my body. to me, it feels awkward and unnatural to simply allow the left hand to dangle at the side while projecting th

TYSON DONALD THE POWER OF THE WORD

like that which is below: to accomplish the miracle of the one thing" in the same way that the molecular pattern of a crystal is revealed by its gross shape, so is the mental pattern of the creating mind of the universe exhibited in the structure of the genetic coding of life. 22 tetragrammaton on this three-dimensional staff of hermes, no point on either helix is closer to the ideal axis, which the path of each helix defines, than any of the limitless number of other points, and at no point do the two balanced helixes touch. like the side rails of the dna-ladder, they remain always at the same separation. any single point on either helix is identical, considered by itself, to any other point. differentiation occurs through the relationship of one point to another, considered from a speci

according to all that moses commanded joshua: and the people hasted and passed over (josh. 4:lo. the rite of passage is partially described by moses. after the twelve stones are carried across the riverbed, six of the stones that represent the six tribes of simeon, levi, judah, issachar, joseph, and benjamin are piled up in a symbolic representation of mount gerizim, probably on the right side of the path to be followed by the israelites. the other six stones that represent the tribes of reuben, gad, asher, zebulun, dan, and naphtali are piled up in a representation of mount ebal, probably on the left side of the path (deut. 27:12-3. it is also possible that the stones form the right and left sides of a single altar,or even a stone circle-gilgal, the place where the stones are said to be p

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

is to say, spiritual toxic waste- are cleared away, your magic will have progressively less resistance to overcome, and your personal safety will be enhanced. my nephew, the daimon egan, recommends the particularly useful satanism in america: how the devil got much more than his due for dismantling such hindrances. 6. recognize the possibility of immortality in seeming setbacks. many people along the path confuse magic with magical thinking. these people are always expecting a trouble-free life: no flat tires, winning the big one, and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and ext

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

meditating on this you will have learned about yourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off muddy subjectivity but you learn the path whereby that which is within your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revis

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

f your true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consider how you are already practicing divinity in your own life. the right hand path says your life is ruled by a mechanical law, called karma or the will of god. we feel that your life is ruled by a mechanical law called the path of least resistance and that law can be overcome by conscious beings. this work helps you detect how you have already overcome this law and how much there still is to discover and integrate into your mind. 1. analyze an intentional change you've made. take something you did with awareness and desire (as opposed to some adaptation that circumstances forced you to make. say for example a de

UNLEASHING THE BEAST

lcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141, 188. as symonds suggests "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring togethe

VOX SABBATUM

of comfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situations for you eventual self-destruction by actions you take now. be thoughtful before your actions. it is essential that the practitioner of the left hand path is able to master the path of inner black magick or what can be called high sorcery or magick before one undertakes lower forms. the true self must be sought, the desire and will within the self the imagination in controlled study and introspection. the congressus cum daemone will reveal your true nature, both often a beast and an angel. some view this as an exterior spirit, but rather more correctly it is an inter

joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the devil is by this standard a mirror of the liberated mind awaiting confirmation of self-belief and the desire to becoming something else. remember, throughout history the devil has always been a shape shifter, no common form may stay for too long. when you begin walking the path of the sabbat, be careful and be cautious you will tear and destroy your common perceptions and build hopefully a clearer one know thyself in the great work and you shall bask in success. the origins of the witches sabbat 9 hell is derived from the anglo-saxon word, helan, being a secret or hidden place. hell may thus be represented as the abyss of the mind, the subconscious. by exploring

ery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon forth the initiatic guide. as with the left hand path the witch or warlock will focus on self-directed energies stimulated by the activity, thus the imagination brought to a high level on concentration. sabbat lycanthropy is also useful in sexual magick. the practitioners will mentally and visually shape shift durin

attending a dreaming sabbat, these steps should be followed as well. keep a diary by your bedside for a clear record upon waking. it is possible in the infernal sabbat to visualize the osculum infame, the obscene kiss of the devil or man in black. if the rite is solitary, or before dreaming, you may visualize going before the sigil of desire, being the devil, and announce- i deny christianity and the path of self- disillusion, i affirm life and flesh, i affirm spirit and desire, i seek the path of sorcery and vox sabbatum the witches sabbat 20 the knowledge of being. i kiss the reversed and opposing face of shaitan, that by darkness i shall awaken to the light of self-love and the wisdom of the black flame. with regard to the witches sabbat, it is pertinent to follow the basis of the witch

re bourgot into a coven of werewolves and sorcerers he began a point of initiation by pierre kissing his left hand, which was black and as cold as the dead, and denying christianity. he was led to a sabbat rite which others had green candles with blue flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and dragon. the daemon may appear as one clothed in black, a toad or a cat traditionally. as the black man of the sabbat, one should seek to control and invoke the darkness into the very body you host. begin with a practice of meditation in the night, call the darkness within by the name ahriman19 and loose all form while staring into the mirror. this darkness may be willed

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

using grievous harm to that person. isis noted that ra had become old and feeble, and that as he went about he dribbled at the mouth, and that his saliva fell upon the ground. watching her opportunity she caught some of the saliva of the and mixing it with dust, she moulded it into the form of a large serpent, with poison-fangs, and having uttered her spells over it, she left the serpent lying on the path, by which ra travelled day by day as he went about inspecting egypt, so that it might strike at him as he passed along. we may note in passing that the banyoro in the sudan employ serpents in killing buffaloes at the present day. they catch a puff-adder in a noose, and then nail it alive by the tip of its tail to the round in the middle of a buffalo track, so that when an animal passes th

on, and the animal dies soon after. as many as ten buffaloes have been killed in a day by one puff-adder. the body of the first buffalo is not eaten, for it is regarded as poisoned meat, but all the others are used as food.[fn#22 [fn#22] johnston, uganda, vol. ii, p. 584. the authority for this statement is mr. george wilson, formerly collector in unyoro. soon after isis had placed the serpent on the path, ra passed by, and the reptile bit him, thus injecting poison into his body. its effect was terrible, and ra cried out in agony. his jaws chattered, his lips trembled, and he became speechless for a time; never before had be suffered such pain. the gods hearing his cry rushed to him, and when he could speak he told them that he had been bitten by a deadly serpent. in spite of all the word

behind) thee. i have overthrown the poison which is in all the limbs of this cat. o thou cat, thy head is the head of ra, the lord of the two lands, the smiter of the rebellious peoples. thy[fn#201] fear is in all lands, o lord of the living, lord of eternity. o thou cat, thy two eyes are the eye of the lord of the khut uraeus, who illumineth the two lands with his eye, and illumineth the face on the path of darkness. o thou cat, thy nose is the nose of thoth, the twice great, lord of khemenu (hermopolis, the chief of the two lands of ra, who putteth breath into the nostrils of every person. o thou cat, thine ears are the ears of nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e, judgeth) in all the earth. o thou cat, thy mouth is the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

practical. we do not theorize here. this work is one hundred percent practical. many students long for their christification but they do not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end

eza hacia abajo y los pies hacia arriba, representa, naturalmente a un demonio. en la estrella flam gera se halla resumida toda la ciencia de la gnosis. muchos bodhisattvas (almas humanas de maestros) cayeron como la estrella de cinco puntas, invertida, con el rayo superior hacia abajo y los dos rayos inferiores hacia arriba. 36 when any of these bodhisattvas rise again, when this soul returns to the path, when this soul recapitulates initiations, then the brethren become astonished and say: this fellow is only a beginner in these studies and now he boasts of being an initiate. truly, many times students judge a priori 6 because they ignore the great mysteries. therefore, we must know how to differentiate between a soul that is just starting these studies and a fallen bodhisattva. in saint

llic pentagram and consecrate it, we can also consecrate ourselves with the same rites and perfumes that we use to consecrate our metallic pentagram. this is because the human being is a star of five points. those who feel that they are polluted with larvae, or in misery, must smudge themselves with the five perfumes in order to become clean. this must be performed in conjunction with treading on the path of perfect chastity. in the lumisials, this custom of cleansing the brothers and sisters that are full of larvae should be established. thus, they will receive the benefit in their souls and in their bodies. el n mero cinco es grandioso, es sublime. recordad que el hombre es tambi n una estrella de cinco puntas. esa estrella debe limpiarse constantemente con los cinco perfumes. si podemos

otros se vuelven muy malos. empero el s per hombre no es el resultado de ninguna evoluci n, sino el producto de una tremenda revoluci n de la conciencia. 62 adam christ is so much different from the terrestrial adam, as the lightning is from a black cloud. lightning is born from a cloud, yet it is not a cloud. lightning is the super man while the cloud is the man. to be born is a sexual problem, the path is sexual transmutation. a rectangle appears in the ninth key, this represents the four elements of alchemy. by carefully studying this rectangle, we discover a double circle that wisely symbolizes the mercurial matter with its two properties (generation and regeneration. the double circle contains three serpents that emerge from three hearts. indeed, we need to work with mercury, sulfur

asy begins where the human life span of sexual enjoyment ends. after having attained the venusian initiation, in other words, after the adam christ has been born within us, we must then extract the philosophical egg from the rottenness of the matter and deliver it to the son of man, meaning to transplant the totality of the sexual energies to adam christ; this is how he becomes absolutely strong. the path is named transmutation and sexual sublimation. whosoever reaches these heights becomes a master of samadhi. the same energy that produces sexual sensations (when it is transmuted) then produces mystical ecstasy. christ, buddha, hermes, quetzalcoatl and many other avatars were suprasexual [the forge of] vulcan sexual energy is divided into three distinct types. first: the energy having to

WESTERN MANDALAS OF TRANSFORMATION SR AL

that human beings need to have their basic needs met before they can content themselves with prayers, affirmations, and magical work, for spiritual purposes, but if personal desire is the extent of one's use of qabalistic talismans, it would cut us short indeed. there is probably no spiritual tradition richer in images to draw upon than qabalah, and no end to the depth it possesses to aid one on the path to enlightenment, salvation, god-realization, or true gnosis (take your pick, but be committed. at any level from which you approach it, it has something to offer through its system of correspondences and through the ever-expanding consciousness it holds for those who study it in depth. dr. case emphatically believed that the magic of magical squares was not to align oneself 4 with planet

s, or netzach, it may refer to the need for grounding in a particular relationship; when added to one with mercury, or hod, it may make concrete certain aspirations for getting a teaching job. this will become more clear as we explore the tattwa and talisman correspondences in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the path (or those belonging to the tarot archetype, i suggest the hebrew letters themselves, which are rooted in the tree tradition and are specific in intention. these should be done on flashing color tablets.that is, in colors which are complementary. if the ground is red, the image is green, etc. for more information on the hebrew letter relationship to the intelligences, see case's excellent

on the tree, as is the common attribution of the first person in the christian paradigm. in qabalah, kether is thought of as a whirling motion generated by light which is concentrated at a point. it is then communicated to the father principle, chokmah, through the first letter, aleph, called the fiery intelligence. case points out that the other letter, beth or b, is the intelligence which forms the path to binah. chokmah possesses the latent potency of becoming binah, just as two always points to three. binah, the mother, completes this first qabalistic trinity. levi calls the triad the universal dogma and the basis of magical doctrine. the father exists in potentiality in chokmah, wisdom, and as number two finds fulfillment in number three, binah, understanding. ab=3 demonstrates this r

upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the

ence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and binah. allan bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when

WICCA WITCHCRAFT TODAY

a primitive religion, already disappearing; they are following the ways of their fathers, knowing the church disapproves of their practices, but finding physical and psychological satisfaction. and cannot the same be said of the buddhists or shintoists? they have ancient, and to them good rites, and they are not in the least concerned if others disapprove. all that matters to them is, are they on the path? i have learnt tolerance in the many years i spent in the east and if anyone finds true paradise in the buddhist rites, the sabbat, or the mass, i am well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

seer, and illumined. the bonds of his flesh are broken. he is lucky, and does not rejoice: he is unlucky, and does not weep. i call him illumined. the tortoise can draw in his legs: the seer can draw in his sense. i call him illumined. the abstinent run away from what they desire but carry their desires with them: when a man enters reality, he leaves his desires behind him. even a mind that knows the path can be dragged from the path: the senses are so unruly. but he controls the senses and recollects the mind and fixes it on me. i call him illumined. thinking about sense-objects will attach you to sense-objects; grow attached, and you become addicted; thwart your addiction, it turns to anger; be angry, and you confuse your mind; confuse your mind, you forget the lesson of experience; forg

s to quarrel about god, as the catholics and protestants do. we do not want to learn that. we may quarrel with men sometimes about things on this earth. but we never quarrel about god. we do not want to learn that. chief joseph nez perce 262 god made me this way i am of the opinion that so far as we have reason, we have a right to use it in determining what is right or wrong, and we should pursue the path we believe to be right. if the great and good spirit wished us to believe and do as the whites, he could easily change our opinions, so that we would see, and think, and act as they do. we are nothing compared to his power, and we feel and know it. black hawk, sauk pausing whenever, in the course of the daily hunt, the hunter comes upon a scene that is strikingly beautiful, or sublime a b

sage steers by. chuang tzu every road has two directions. ukrainian the stone that remains in one spot becomes covered with moss. lithuanian to know the road ahead, ask those coming back. chinese let everyone praise the ford as he finds it. welsh when you have something to do and you find no companions, take your stick and go slowly. albanian god blesses the seeking, not the finding. german when the path is before you, do not look for a road. greek it is not worthwhile to go around the world to count the cats in zanzibar. henry david thoreau infinite diversity in infinite combinations. vulcans of star trek walk down that lonesome road all by yourself. don t turn your head back over your shoulder and only stop to rest yourself when the silver moon is shining high above the trees. james tay

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

e as aion, 14 that is, the form of empty time that fractures the i and dissolves the self,15 the demented time that is out of joint, the event of difference that ruptures chronology, the discontinuous duration of the continuous present,16 the immeasurable time of the force of becoming, the pure immanence of the indeterminate life17 that for all time remains predictably unpredictable.18 hopefully, the path i set forth with the words that follow will make something of the phenomenon sensible and thus lead the steps of another to the place of temporal doubling, the middle wherein beginnings end and endings begin. preface xv thinking time/ hermeneutic suppositions to think of time of all that retrospection, to think of to-day, and the ages continued henceforward. is to-day nothing? is the begi

nship to being by way of the strife and sheltering of the truth of enowning (der streit und die bergung der wahrheit des ereignisses. strife and sheltering, words juxtaposed by way of opposition,214 convey coming-together in pulling-apart, drawing a boundary in the giving/withholding of the fourfold (geviert, the rebuff of strife that enframes the sheltering of embrace.215 the originary swerve on the path, the essential sway of truth, is described in words that conjure images of enrapture (entr cken) and enchantment (ber ckung, the fate/decree of there to which dasein must submit. in the inceptual opening-closure, ever about to transpire, time-space is experienced as the site for the moment (augenblicksst tte, a locution that is not meant to convey the dependence of time on space, but rath

ing in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in which he explicitly applies suffering to god s revelation.279 the path of schelling s thought culminates in the paradox of self-negation that marks the first beginning (erste anfang, the beginning that has no beginning and hence no end, the ground that never begins and thus never ceases being the beginning.280 placing the negating force that is its own precisely in negation 281 at the beginning leads to a deconstruction or, in schelling s own terms, a sublim

or circular linearity,28 a mythopoeic conception that prevails in the scriptural texts produced by priests and scribes as well as in the pericopae of the rabbis that over time inspired the minds and hearts of jewish poets, philosophers, exegetes, and mystical visionaries. the widely proclaimed epistemological insight that human thinking is circular is perceived as a weakness by those who conceive the path of thinking as a journey commencing at a point of departure and terminating at a point of arrival.29 yet, the yearning to get somewhere notwithstanding, the human mind, it seems, moves in a manner more like a spiral, winding this way and that way, a kind of circularity that resonates with the envisioning of reading as a mutual round dance, the reader encircling the time of the text encirc

ted pithily in the statement ein muqdam u-me uhar ba-torah, there is no before or after in scripture. 33 the conventional, perhaps even commonsensical, conception of linear time, a succession of moments lurching forward like a stream rushing over intractable rocks of historical facticity, breaks under the weight of this supposition: when we reach the end of the line, we realize the circularity of the path, a return to the beginning that beckons an extending forward of a new progression. in foucault s pointed but liberal for- linear circularity (a)temporal poetics 59 mulation: the most direct line is also the most perfect circle, which, in coming to a close, suddenly becomes straight, linear, and as economical as light. 34 to say there is no before or after does not proffer a static concept

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ittle faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the for

tion of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system employed is one of summoning up the angelic and daemonic spirit within the self- the "true will" by means of a mask of luciferian witchcraft. the very methods themselv

ar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- 9 one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the p

e physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows and shall be cultivated by those within the arte. to attend the sabbat, one must pass the self-initiation of advancing ones magical ability. this takes instinct, desire and focus, not to mention passing the many tests presented by the guardians of the path. one must be strong to walk the sabbatic path, but even more strong upon the daemonic essence of the path, wherein one becomes a living circle of both darkness and light. the astral body and separation of the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the devel

lf in isolation. i, fallen from the sky, awakened shall illuminate the essence of self primordial form of azothoz, i stand in the center of time to behold thy gift! i walk the solitary path and announce my birth! hekas, szurru prozaza hekas, umpesha usha szurru! open the gates before me, lucifer arise from within! zazas zazas nasatanada zazas! 14 i give thee thanks, initiator of magick, whom upon the path shall bring the goddess and god the flesh shall be eternal from my sacred word. i seek now to become as shadow and light, from which i walk between! for each sigil is the very mark of the fallen seraphim, who tasted shadow to unite with light! shall we know this secret glory, visible and esteemed in the glory of those who hold this banner high! so this promethean flame be lit before me! m

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

s with the nature of venus and libra, while the feet refer to the sign pisces, which rules the feet, and in which venus is exalted. iron and brass are the metals of the friendly planets of mars and venus" holy name mph tribe dan sign scorpio angelic name cadaamp "of dan (scorpio, jacob says 'dan shall judge his people, as one of the tribes of israel. dan shall be a serpent by the way, an adder in the path, that biteth the horse's heels, so that his rider shall fall backward. i have waited for thy salvation, 0 lord' moses says 'dan is a lion's whelp: he shall leap from bashan' the armorial bearings of dan are green, and an eagle. these things 38 fit with the martial and fierce nature of this sign, in which mars principally bears sway. to the sign scorpio the egyptians attributed the serpent

orces" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected i

aches and tropical shrubbery. when i first landed i encountered a beautiful, tall, blond female guide who was wearing a buckskin breechcloth. she had the sign of saturn engraved on her forehead. she turned and led me (after an exchange of recognition signs) into the forest. i then noticed that on the back of the breechcloth was the enochian letter 'a' she told me she was called akna-oor, guide to the path and letter. it started to darken, and we entered a small temple of grey stone that looked like a cromlech or capstone at the end of the path. she stops and turns, then shows me a new sign that i am to use when i enter this realm again. both arms across the chest, at right angles, right above left, palms facing downwards. there is very much a red indian aura about her, though she is nordic

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with the bonds of purity and self-restraint; in tiphareth was thy heart bound by the three-fold cord of love, service and sacrifice "keep, therefore, the commandments of the lord; bind them about thy neck; when thou guest they shall lead thee; when thou sleepest they shall keep thee; when thou wakest they shall talk wit

insinding postulant to bend his face and look steadily at the refledion. ch.ad "behold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to himself; rather each gathereth in the life of his fellows, even as a mirror gathereth images of all around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its

all around it. the still mirror reflects truly, and the living mirror perfects the unequal image. no troubled image finds therein its rest; for it restores that which was broken and that which it sends forth again is peace. but to send forth peace, first we must overcome, and herein lieth the mystery of the double letters, as thou were told that one letter and one planet denote opposites. for in the path of mars indeed is found war and destruction, but in the palace of mars, which is geburah, thou mayest find peace" 3rd ad. replaces bowl and indicates tarot key of hanged man. 2nd ad 'herein my frater, you may perceive somewhat of the same symbolism under another and deeper signification than this, since the hanged man (under which title you may remember that our lord was 'hanged upon a tr

. therefore, must we also offer ourselves as a living sacrifice; holy, acceptable unto god, which is our reasonable service. the 22nd path of mem is called the faithful intelligence, and it is so called because by it, spiritual virtues are increased and all dwellers upon earth are nearly under its shadow" 2nd ad. returns to his set and ch.ad. comes forward and points to the key of justice. ch.ad "the path of lamed you have already learned is attributed to the tarot key of justice.,it leads from the beauty of tiphareth to the severity of geburah, and it may thus be said to denote the equilibrium between emotion and will. it represents as you see, a queen seated upon her throne, her foot resting upon a fox, her hand grasping a sword and a pair of scales. thus shall the soul, upheld by the fi

the physical before one can advance to the spiritual level. the physical level so referenced is of course the 6=5 ritual. the postulant is now prepared for the obligation, and has to affirm by way of agreement. the lvx signs given by the postulant are of course sign of his agreement to this. the four bells are sounded. these relate to the numerical value of the door to the vault (daleth, which is the path through the vault and to the sphere of geburah. obligation the obligation here is fivefold, representing the five points of the pentagram. one is for each letter of the holy name (yod, heh, shin, vau, heh= 10+ 5+ 300+ 6+ 5= 326, which equates to "vision or revelation" showing that the unrevealed will now be revealed. this reduces further to 11; the 11th trump being lamed, the pathway to g

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