Michael Wynn's Occult Reference Library
THE PILLAR,THE PILLARS

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the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul i

beam of light emanating from the sphere in the groin area and shooting toward the region of the feet. seeing the feet completely engulfed in another sphere, begin vibrating the god name adonai ha-aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energi

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o aggressus, eresburgum castrum cepit, et idolum saxonum quod vocabatur irminsul destruit (pertz 1, 348. ann. eatisbon: carolus in saxonia conquesivit eresburc et irminsul (pertz 1, 92. ann. lauriss: karlus in saxonia castrum aeresburg expugnat, fanum et lucum eovum. famosum irminsul subvertit (pertz 1, 117. 1 now stadtbergen, conf. the extract from dietmar; but strong reasons incline us to pusli the pillar (seule) some 15 miles deeper into the osning forest; clostermeier eggesterstein, pp. 26-7: eresburg, horohus in pago hessi saxonico saracho 735. 350. conf. massmann's eggesterst. p. 34. gods. 117 ann. lauriss: et hide pen-exit partibus saxoniae prima vice, aeresburgum castrum cepit, ad ermensul usque pervenit, et ipsum fanum destruxit, et aurum et argentum quod ibi repperit abstulit. et

in ecclesiam s. petri, ubi prius ah antiqids irminsul colehatur, bello defatigatum depulit. taking all these passages together, irminsul passes through the very same gradations of meaning we unfolded in ch. iv, and signifies now fanum, now lucus, now idolum itself. it can scarcely be doubted, that vast w^oodlands extended over that region: what if osning^ the name of the mountain-forest in which the pillar stood, betokened a liolyloood? the gold and silver hoard, which charles was supposed to have seized there, may well be legendary embellishment^ ptuodolf of fuld goes more into detail about the irminsul; after his general statement on the heathen saxons, that' frondosis arboribus fontibusque venerationem exhibebant (p. 101, he goes on: truncum quoque liyni non parvae magnitudinis in altu

3 8 INITIATION CEREMONY

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

4 7 INITIATION CEREMONY

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

ADDTLS

nt 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, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they should burst from the magician almost despite himself- so great should be his reluctance<power of these words to awaken the suppressed subconscious libido> to utter them. in fact, they should be the utteran

ALEISTER CROWLEY SEPHER SEPHIROTH

r)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay

ly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sundering, separation hldbh a ruiner lbwx 47 foolish, silly, stupid lyw) a weeping hyykb cloud; high place; waves; fortress hmb to clutch, hold +lx that it was good bw+ yk aum (cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; star: the sphere of mercury bkwk greatness, magnificence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx streng

tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is o

fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tl

uperior h)ly( hnyk# likeness, similitude hnwmt but, howbeit; certainly *k) 502 to tell glad tidings; flesh, body r#b to cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, faces mypwcrp the pillar of mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologers mym#h yl(b pure, clear, transparent, innocent *kz 508 daybreak; black rx# palate *kx 509 bridge rw#g to break down, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just c

stress, queen trbg adam: man; red *md) to grow warm; they (masc *mh 606 let them bring forth wcr#y essentiality, quintessence twmc( nexus, ligature rw#q a turtle-dove rwt 607 adam primus: the first man (see 210) nw#)rh md) the mountains of spices (ct. 8:14) mym#b yrh a span, palm (lit. gthe little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *mwd) tumultuously; to harass, perturb *mwh 612 covenant t

priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job 36:8 *myqyz 729 the curse of satan n (rq jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach *nyx)y the accentuator *mym+ 730 seasons *myd(wm fools; the constellation orion *mylysk 732 white *nbl clusters; grapes *mybn( the golden image [of nebuchadnezzar (dan. 3*)bhd mlc 733 the white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351) twlqlq( to eternity *mlw(l

ALEISTER CROWLEY EQ I 1

itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaf

ALEISTER CROWLEY EQ I 5

tance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i th

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

section [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broken chill and damp, i will go to the caf du d me 54 and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the stone of the wise, the summum bonum, true wisdom and perfect happiness! 9.0. i hope (by the way) that i have made it quite

ALEISTER CROWLEY EQUINOX EQ I 2 2

, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts. nothing conte

cometh anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic cir

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

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

thee [formulate now before thee the two pillars of cloud and of fire, saying] purify me with hyssop, and i shall be clean! wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill; even to thy tabernacles. i stand before the gate of the west; and the pillars of the universe arise in majesty before me. at my right hand is the pillar of fire: and on my left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: th

th, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the p

were made whole, and cried: blessed is he that cometh in the name of the lord, allelulia! o lamb of god: who takest away the sins of the world! grant us thy peace! i am come forth from the gates of darkness: i have passed by the gate of amennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the

itself. in kether of kether there is no thinking or thought, therefore no certainty or uncertainty. from malkuth of yesod three obsessing forces come into play, viz, kether of malkuth, which tempts the aspirant to look back; the local temptations of all the sephiroth of yesod save yesod of yesod, which is the next; and malkuth of hod, which tempts him to run in hod before he can walk in yesod. 31 the pillar of mildness in the tree of life passes through the sephiroth kether, tiphereth, yesod and malkuth which appear to be all equally balanced. this, however, is incorrect, for all save kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to malkuth (the weight) the greater will be the space they move through, wandering planets an

ALEISTER CROWLEY EQUINOX EQ I 3 3

h the unfathomable depths of thy wisdom. 4. for what am i that i durst look upon thy countenance, purblind one of small understanding that i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn

ALEISTER CROWLEY EQUINOX EQ I 3

ot the thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i

ALEISTER CROWLEY EQUINOX EQ I 4 2

s of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white s

in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the little crack that he had overlooked; and lo! he was very weary "i cannot stay like this for ever" he exclaimed; and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amende

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the burning globe of light that is placed on the central mental mount to impart light to the east and the west. the two great masters are mystically connected, if you will listen to h. p. b, and to understand the natures of these two beings is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal and the other being "the pillar to the west upon whose face the rising sun of thought eternal poureth forth its most glorious waves" they are representatives for us (the poor children of the dust of the ground) of the two great powers known in the puranas as siva and vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress. some thoughts on the gita, pp. 92-3. 190 1

AN INTRO TO STUDY OF THE KABALAH

. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assassins answered to philip the fair, pope clement v and the prior of montfauco

BLAVATSKY H P ANTHROPOGENESIS

jehovah, who represented both sexes, whose holy functions in the israelite fanes were identical with those of the nautchnis. now eustathius declares that([io) io means the moon, in the dialect of the argians; and it was one of the names of the same in egypt. says jablonski[[io, ioh, aegyptiis lunam significat neque habent illi in communi sermonis usu, aliud nomen quo lunam, designent praeter io" the pillar and circle (io, now constituting the first decimal number, and which with pythagoras was the perfect number contained in the tetractis* became later a pre-eminently phallic number- amongst the jews, foremost of all, with whom it is the male and female jehovah. this is how a scholar explains it[[footnote(s* timaeus, the locrian, speaking of arka, calls her "the principle of best things"

n the shape of a serpent" it "holds its tail in its mouth" because it is the symbol of endless eternity and of cyclic periods. its meanings, however, would require a volume, and we must end. thus the reader may now see for himself what are the several meanings of the "war in heaven" and of the "great dragon" the most solemn and dreaded of church dogmas, the alpha and omega of christian faith, and the pillar of its fall and atonement, dwindles down to a pagan symbol, in the many allegories about those prehistoric struggles[[vol. 2, page] 506 the secret doctrine. xix. is pleroma satan's lair? the subject is not yet exhausted, and has to be examined from still other aspects. whether milton's grandiose description of the three days' battle of the angels of light against those of darkness justi

m the jewish to the christian 'word' and 'world' as a designation of god (p. 146. and how are we to know, the author may add, that jehovah was not many spirits personating even that seemingly one- jod or jod-he? but if the christian church was the first to make the existence of satan a dogma, it was because, as shown in isis, the devil- the powerful enemy of god) had to become the corner stone of the pillar of the church. for, as a theosophist, m. jules baissac, truly observes in his "satan ou le diable (p. 9 "il fallait eviter de paraitre autoriser le dogme du double principe en faisant de ce satan createur une puissance reelle, et pour expliquer le mal originel, on profere contre manes l'hypothese d'une permission de l'unique tout puissant* the choice and policy were unfortunate, anyhow

roots into the very bottom of the seas, while they raised their heads heavenward, their summits being lost in the clouds. the ancient continents had more mountains than valleys on them. atlas, and the teneriffe peak, now two of the dwarfed relics of the two lost continents, were thrice as lofty during the day of lemuria and twice as high in that of atlantis. thus, the lybians called mount atlas "the pillar of heaven" according to herodotus (iv, 184, and pindar qualified the later aetna as "the celestial pillar (pyth. 1, 20; decharme, 315. atlas was an inaccessible island peak in the days of lemuria, when the african continent had not yet been raised. it is the sole western relic which survives, independent, of the continent on which the third race was born, developed and fell* for austral

BLAVATSKY H P COSMOGENESIS

; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire of the exodus, and the "burning lamp" of abram, the eternal fire of the "bottomless pit; the delphic oracular vapours; the sidereal light of the rosicrucians; the akasa of the hindu adepts; the astral light of eliphas levi; the nerve-aura and the fluid of the magnetists; the od of the reichenbach; the psychod and ectenic force of thury; the psychic force of sergeant cox, and the

dpoint, parabrahmam appears to it as mulaprakriti "please bear this in mind" observes the lecturer "for here is the root of the whole difficulty about purusha and prakriti felt by the various writers on vedantic philosophy. this mulaprakriti is material to it (the logos, as any material object is material to us. this mulaprakriti is no more parabrahmam than the bundle of attributes of a pillar is the pillar itself; parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it. parabrahmam by itself cannot be seen as it is. it is seen by the logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter "parabrahmam, after having appeared on the one hand as the ego, and on the other as mulaprakriti, acts as the one energy thr

BLUE EQUINOX

he tremulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy co

one of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is .stablished in the void. 26. from the crown to the a

hou shalt convert the all-sweeping air into the winds of pale water, thou shalt transmute the earth into a blue abyss of wine. 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal the equinox 94 pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did la

s treatise being for beginners, reward is offered. and.it is really worthwhile. one may find oneself in the office of a buddha. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the great city in the old and desolate land; i will cleanse it from its great impurity. and thou, o prophet, shalt see these things, and thou shalt heed them not. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from s

CASE PAUL F THE BOOK OF TOKENS

sented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first thre

number signifying unity, because achad "one, is written with letters whose total value is 13. the number 10 may always be taken as a symbol of the ten sephiroth. thus 130 qabalistically corresponds to the statement "the eye is the one, multiplied through the sephiroth" the two aspects spoken of in the last section of this paragraph are represented on the tree of life by the two opposing pillars, the pillar of mercy and the pillar of severity. the pillar of mercy is that of light, and the pillar of severity is that of darkness. in hebrew the noun for "pillars" is ammoodi, o m v d i, and the number of this is 130, the same as the letter-name o i n [151] t h e book o f t o k e n s 7 "who succeedeth in contemplation, as did our father abraham" refers to the last section of the last chapter of

the vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is

t is that to the selfcontemplation of spirit the universe appears as it really is. the divine mother is always unveiled before her lord. to man, except in those rare moments when he participates in the divine meditation, she is at best the veiled isis, and at worst the demon of the 15th key, the devil "a great silence" in hebrew is domam, d v m m, which adds to 90, the value of the letter tzaddi "the pillar of establishment" is jakin, i k i n, which also adds to 90 [165] the meditation on qoph* 1 i am the knot in the endless cord of life, binding past to future in the eternal present. i am aleph and tav, beginning and end. all that was, and all that shall be, now is, for in mine eyes time is not. therefore am i the outset of the quest, and also the goal thereof, and i am the way of life. 2

DAVID ICKE THE BIGGEST SECRET

he crash because he was wearing a seat belt and diana and dodi were not. this427could be highly significant. rees-jones was not wearing a belt when they left the ritzin accordance with normal practice for body guards, and when romuald rat took aphotograph at the lights at the place de la concorde, rees-jones still did not have a seatbelt on. but little more than a minute later when the car struck the pillar, he waswearing a seat belt. why? if he donned the belt because for some reason he senseddanger, why did he not scream at diana and dodi to put their seat belts on? after all itonly takes a second and the whole reason he was in the car was to protect them. rees-jones has some serious questions to answer here and he is giving no answers. somebodyguards do put a seat belt on when the car i

DION FORTUNE MYSTICAL QABALA

second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which is found the sephirab gehurab. down and to the right slopes once more the symbol of emanating force, and indicates the sephirah tiphareth, which occupies the very centre of the tr

llar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which is found the sephirab gehurab. down and to the right slopes once more the symbol of emanating force, and indicates the sephirah tiphareth, which occupies the very centre of the tree in the pillar of mildness or equilibrium. these three sephiroth constitute the next functional triangle we have to consider, and although we do not intend to go exhaustively into their symbolism until we have completed our schematic survey of the whole system, it is necessary to say enough to give some clue to their significance and enable them to be assigned to a place in the concept we are building

sus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to i

s of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right side, and the pillar that contains chokmah, chesed, and netzach with the left side. these three pillars can also be equated with the shushumna, ida, and pingala of the yoga system. it is very important to remember [page 56] the reversal of the tree when it is used as a subjective symbol, otherwise confusion results. in his valuable bo

to himself, reverses the usual presentation of the tree; but it may be taken for granted that most representations of the symbol give the objective tree, not the subjective. when the tree is being used to indicate the lines of force in the aura, it is the subjective tree that must be used, so that geburah equates with the right arm. in all cases, of course, the middle pillar remains steadfast. 5. the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of

abala page 38 creation than if the spheres were represented one above another in a straight line, for it indicates the difference in the nature of the divine emanations and their relations to each other; for when we look at the glyph of the tree we readily perceive the relations existing between the different sephiroth, and see how they group, reflect, and react upon each other. 7. at the head of the pillar of severity, the negative, feminine pillar, is binah, the great mother. now to binah is assigned the sphere of saturn, and saturn is the giver of form. at the head of the pillar of mercy is chokmah, the supernal father, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. ag

n mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negat

little reason to quarrel with this attribution, for it is foreshadowed in the very name of the first path, kether, the crown, which rests upon and above the head. 21. the two flanking pillars of severity and mercy can be seen as representing the positive and negative principles- and their respective sephiroth as representing the modes of functioning of these forces upon the different levels. 22. the pillar of severity contains binah, geburah, and hod, or saturn, mars, and mercury. the pillar of mercy contains chokmah, chesed, and netzach, or the zodiac, jupiter, and venus. chokmah and binab, in the symbolism of the qabalah, are represented by male and female figures and are the supernal father and mother, or in mystical qabala page 56 more philosophical language, the positive and negative

fier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, repres

ther the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respectively to the right and left arms and the left and right legs. 25. it will thus be seen that the three form-sephiroth are in the pillar of severity, and the three force-sephiroth in the pillar of mercy, and between them, in the pillar of equilibrium, are set the different levels of consciousness. the pillar of severity, with binah at its head, is the female principle, the pingala of the hindus and the yang of the chinese; the pillar of mercy, with chokmah at its head, is the ida of the hindus and the yin of the chinese;

illar of severity, and the three force-sephiroth in the pillar of mercy, and between them, in the pillar of equilibrium, are set the different levels of consciousness. the pillar of severity, with binah at its head, is the female principle, the pingala of the hindus and the yang of the chinese; the pillar of mercy, with chokmah at its head, is the ida of the hindus and the yin of the chinese; and the pillar of equilibrium is shushumna and tao. chapter xii the gods upon the tree 1. all students of comparative religion and its poor relation, folk-lore, are agreed that primitive man, observing and beginning to analyse the natural phenomena surrounding him, attributed them to the agency of beings akin to himself in nature and type, but transcending him in power. as he could not see them, he no

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ne of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in the fourth sallier papyrus (no. 10,184) this day is marked triply unlucky, and it is said that great the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04

p. 43 ff; t. iv, p. 21 ff; and t. v, p. 85 ff. the various mysteries which took place thereat are minutely described. 2 on the cutting of the hair as a sign of mourning, see w. robertson smith, the religion of the semites, p. 395; and for other beliefs about the hair see tylor, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual

in extent and shape with the earth beneath it. this ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as m. maspero has observed, a survival of the roof-tree of very primitive nations. at a very early date the four pillars were identified with "the four ancient khu's who dwell in the hair of horus"[1] who are also said to be "the four gods who stand by the pillar-sceptres of heaven"[2] these four gods are "children of horus"[3] and their names are amset, hapi, tuamautef, and qebhsennuf.[4] they were supposed to preside over the four quarters of the world, and subsequently were acknowledged to be the gods of the cardinal points. the egyptians named the sky or heaven pet. a less primitive view made the heavens in the form of the goddess nut who wa

that he himself is "lord of shai and creator of renenet"[3] shai was originally the deity who "decreed" what should happen to a man, and renenet, as may be seen from the pyramid texts,[4] was the goddess of plenty, good fortune, and the like; subsequently no distinction was made between these deities and the abstract ideas which they represented. in the papyrus of ani, shai stands by himself near the pillar of the balance, and renenet is accompanied by meskhenet, who appears to be the personification of all the conceptions underlying shai and renenet and something else besides. in the story of the children of ra, as related in the westcar papyrus, we find the goddess meskhenet mentioned with isis, nephthys, heqet, and the god khnemu as assisting at the birth of children [1. recueil de trav

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pillar there are preserved at prague three stones of a pillar that the devil is said to have brought from rome to crush a priest with whom he had made a compact. the devil planned to kill him while he said mass, but, says the legend, st. peter threw the devil and his pillar into the sea three times in succession, which gave the priest time for repentance. the devil was so chagrined that he broke the pillar and saved himself. devil s triangle one of several labels applied to an area of the western atlantic between bermuda and florida where ships and planes are said to vanish without trace. it is more popularly known as the bermuda triangle. sources: winer, richard. the devil s triangle. new york: bantam books, 1974. encyclopedia of occultism& parapsychology. 5th ed. devil s triangle 411. t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

thick and broad that we were assured there were few like them. there was another hall in these buildings, or rectangular temples, which was erected entirely on round stone pillars very high and very thick that two grown men could scarcely encircle them with their arms, nor could one of them reach the fingertips of the other. these pillars were all in one piece and, it was said, the whole shaft of the pillar measured 5 ells [about 18 feet or 6 meters] from top to bottom, and they were very much like those of the church of santa maria maggiore in rome, very skillfully made and polished. father burgoa was more explicit with regard to these subterranean chambers: there were four chambers above ground and four below. the latter were arranged according to their purpose in such a way that one fro

FULLER J F C SECRET WISDOM OF THE QABALAH

nes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret

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

sacrilege to pronounce was still acknowledged, there was another god (the lord, the same as in china, whose worship they were beginning to adopt "and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will give me bread to eat, and raiment to put on, so that i come again to my father's house in peace; then shall the lord be my god" he then declared that the pillar or stone which he had set up, and which was the emblem of male procreative energy, should be god's house. as at the time represented by jacob there was evidently little or no spirituality among the israelites, this lord whom they worshipped was simply a life-giver in the most material or practical sense. the reproductive energy in man had become deified. it had, in other words, come to

led chuquilla, catuilla, and intyllapa. they say that as their ancestors journeyed from a remote country to the northwest they bore the image of their god in a coifer or box made of reeds. to the four priests who had charge of this box or ark he communicated his oracles and directions. he not only gave them laws but taught them the ceremonies and sacrifices which they were to observe "and even as the pillar of cloud and fire conducted the israelites in their passage through the wilderness, so this spanish devil gave them notice when to advance forward, and when to stay"[94 [94] faber, pagan idolatry, book i, ch. v. according to marsden, the new zealanders believe that three gods created the first man, and that the first woman was made from one of his ribs. among the otaheitans and various

rigin of which there has in the past been so much controversy, are now pretty generally admitted to be analogous in their use and design to stonehenge, abury, and other extant monolithic structures. many writers have endeavored to prove that these towers were belfries used in connection with christian churches; others that they were purgatorial columns or penitential heights, similar in design to the pillar of st. simeon stylites. others again have argued that they were used as beacons and others that they were intended simply as receptacles for the sacred fire known to have formerly been in use in the british isles. although numberless arguments have been brought forward to refute these theories, it is thought that the expensive architecture alone of the elegant and stately columns known

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

tersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconvenience and inpartarises naturally fromtheascentofthegrades.itsdesign and arrangements are entirely a c. secret, as ostensibly there will be an independentworkingofall the rites.(24)theschemeofrites belonging to the pillar of benignity can be entered only through martinism,withtheexceptionofthatreferable todaath.(25)themasonic rites can be entered independentlywithoutpassing from one to another (26)theadoptiveritescan be enteredonlythroughtheorderofthe eastern star.(27)by the designofthes.c.,theriteofmartinismwillact as a dragnetfor all the rites,butespecially for thoseofthecentralpillar, andthemostsuitab

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical

GILBERT THE MAGICAL MASON

h we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material

he flood these two pillars were recovered by hermes and pythagoras and the inscriptions260themagical masonupon them formed the basis of all other knowledge. samuel erected a stone pillar between mizpah and shen and called it ebenezer (the stone of help, i samuel, vii, 12. king saul is said to have set up a pillar or monument at carmel as a memorial of his success over the amalekites.therewas also the pillar of absalom which he raised to commemorate himself because his sons had died 'and it is called absalom's monument unto this day, ii samuel, xviii, 18.thejewish historian josephus said it was standing 'in the king's dale' in his time. absalom was buriedina pit and a heap of stones was255 raised over his grave; this is perhaps the earliest mention of a funeral cairn. there are well known r

d inscrutable nature. in a temple at delos, apollo is said to have been represented by a stone. ovid tells us of sisyphus, whose punishment was to roll a stone continually up a hill. in the roman forum, among the remains of ancient times, there is thelapisnigeror black stone, said to mark the burial place of romulus the first king of rome.theroman god, terminus, was represented as a stone, and so the pillar became used as a landmark. toland tells us the druids showed great reverence for stones,religious and masonic symbolism of stones 263and especially for upright pillars and for tri-lithons, such as are stilltobe seen at stonehenge in wiltshire, which has been considered as a centre of the solar worship of the celtic druid priesthood. much additional information may be found inirishdruids

GILBERT R A THE MASONIC CAREER OF A

ite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those o

GNOSTIC CATECHISM

ite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) the masonic rites can be entered independently without passing from one to another (26) the adoptive rites can be entered only through the order of the eastern star (27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those o

GNOSTIC HANDBOOK

e which are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that spans the worlds. it is sometimes images as a vertical series of planes, worlds or dimension, a tree, a ray (the ray of creation of gurdjieff) or a pillar. indeed it is the beanstalk that jack climbed to reach the world of the giants! the axis mundi and the sacred tree the axis mundi is the pillar and at its center is the nexus of earth, the earth turns on this center and its horiz

neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen from the world of life and is taken to the underworld. there she is kept captive pinning for her lover who is still in the other world. she waits and pines until

GOLDEN DAWN RITUALS Z1

ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening 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

ror; the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this

herefore suspended from a black collar to show that suffering is the purgation of evil "before the face of the gods in the place of the threshold" is the name of hegemon, and she is the goddess thma-ae-st having the following coptic forms: thma-ae-st- this is as in regards to the middle pillar and the influence from rtk. thma-aesh- this is more fiery as in regards to her influence with respect to the pillar of severity. thmaa-ett- this is more fluidic as in regard to her influence with respect to the pillar of mercy. she is the wielder of the sceptre of dual wisdom from hmkj, and therefore, is the mitre head split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of tr

ry, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and these great goddesses are not otherwise shown in the grade, save in connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of the paths of t

if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symboli

GOLDEN DAWN RITUALS Z2

t the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealmen

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

pp. 25, 112. 40 ibid. death of gods in ancient egypt, p. 39: the ancient egyptians are known to have identified orion with osiris. 41 also rendered wapwewet and ap-uaut. see, for example, e. a. wallis budge, gods of the egyptians, methuen and co, london, 1904, vol. ii, pp. 366-7. 42 the egyptian book of the dead, introduction, p. l. graham hancock fingerprints of the gods 249 husband s body from the pillar and takes it back to egypt to undergo rebirth.43 the osiris myth also includes certain key numbers. whether by accident or by design, these numbers give access to a science of precession, as we shall see in the next chapter. 43 ibid. though a mill, as such, is nowhere to be seen, many ancient egyptian reliefs depict two of the principal characters in the osiris myth (horus and seth) joi

tself had entirely vanished, as had the second obelisk. indeed, almost all of ancient heliopolis had now been obliterated, cannibalized for its handsome dressed stones and ready-made building materials by countless generations of the citizens of cairo.2 heliopolis (city of the sun) was referred to in the bible as on but was originally known in the egyptian language as innu, or innu mehret meaning the pillar or the northern pillar .3 it was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when senuseret chose it as the site for his obelisk. indeed, together with giza (and the distant southern city of abydos) innu/heliopolis was believed to have been part of the first land that emerged from the primeval waters at

sional motion. moreover the priests of innu, whose responsibility it had been to guard and nurture such traditions, had been renowned throughout egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts. they were also famous for their possession of a powerful and sacred object known as the benben.9 the egyptians called heliopolis innu, the pillar, because tradition had it that the benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone. the benben was believed to have fallen from the skies. unfortunately, it had been lost so long before that its appearance was no longer from fetish to god in ancient egypt, p. 140. 6 papyrus of nesiamsu, cited in sacred science: the king

the pyramids: an enigma solved, p. 13; c. jacq, egyptian magic, aris and phillips, warminster, 1985, p. 8; the death of gods in ancient egypt, p. 36. graham hancock fingerprints of the gods 349 remembered by the time senuseret took the throne in 1971 bc. in that period (the twelfth dynasty) all that was clearly recalled was that the benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. the name benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.10 in a symbolic sense, it was also associated closely and directly with ra-atum, of whom the ancient texts said, you became high on the height; you rose up as the benben stone in the mansion of the phoenix. 11 mans

peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. and that their inventions might not be lost upon adam s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water they made two pillars, one of brick, the other of stone: they inscribed their discoveries upon them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain and exhibit these discoveries to mankind; and also inform them that there was another pillar of brick erected by them..12 likewise, when the oxford astronomer john greaves visited egypt in the seventeenth century he collected ancient local traditions which attributed the construction of the three giza pyramids t

GREY W G CONDENSATION OF KABBALAH

. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sph

after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other becaus

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ither to the carolingian poetry, the product mainly of a german tribe, or even to the british. arthur belongs to the^ wild host^ and the' heaven's wain' morgana coincides with norns and elfins. a great deal nearer still stands charles with his heroes: he is the long-beard that sleeps in the mountain and rides on the karl-wain, his karlstone is the same as the woden-stone (p. 155, roland stands on the pillar, froberge reminded us of fro (p. 216, and galans, who plies the forge for these frankish heroes, is wayland, wielant, volundr. berthe with the foot, progenitress of charles, is our berhta (p. 429; and, attached to her, stand flore and blanchefleur with their elvish names (p. 1063. charles's loved one was an elfin (p, 435, auberon is elberich and elf-king; and preface. xlvii maugis, mala

tlie glance of the eye kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy. eadulfi ardentis homil. 42' cavete ab illis qui dicunt, quosdam ocuus urentibus alios fascinare* persius 2, 34 has urentes oculi; andfascinare, jsaakaivetv with the ancients meant chiefly this kind of sorcery. the on. expression is sion-hverfing, look-throwing' sundr stauk sula for sion iotuns' asunder burst the pillar at the look of the giant, sgem. 53. stigandi can by his look destroy anything; when taken prisoner, they pull a bag over his head (dreginn belgr a hofut honum: he peeps through a hole in the sack, and ivitli one looh spoils a field of grass, laxd. p. 152-6. different and yet similar are the sjiarp eyes of certain heroes (p. 391) and maids, e.g. svanhildr being bound is to be kicked to d

HANDBOOK OF EGYPTIAN MYTHOLOGY

le lament from the deities of the northern marshes and knew that osiris was dead. she searched egypt for the body and followed sightings of the chest all the way to byblos in the lebanon.35 there the chest had grown into a marvelous tree that the king of byblos had felled and made into a pillar in his palace. isis stayed in the palace for a while in disguise before declaring herself and demanding the pillar containing her husband s coffin. she brought the coffin back to the delta, but one night typhon found it. he tore the body into fourteen parts and scattered them throughout egypt. isis searched for the parts and buried each in the place where she found it. the penis of osiris had been eaten by fish, so she had to replace this with a model.36 some parts of plutarch s narrative have few p

e established for humanity. harsiese (horus, son of isis) was destined to be king from the moment of conception. his epithet, horus who is upon the papyrus, alludes to the myth that isis hid the infant horus in the papyrus thickets of akh-bit (chemmis, an island among the marshes. this nest of horus was guarded by divine beings such as cow and scorpion goddesses. the young horus grew up to become the pillar of his mother and the avenger of his father. advised by isis, horus fought seth in many different ways. he turned seth s sexual aggression to his own advantage and overcame the temporary loss of the power inherent in his eye (see the struggles of horus and seth under linear time in mythical time lines. horus argued his father s case before the divine tribunal led by geb or the sun god r

HP LOVECRAFT A DARK LORE

ne pillar home four feet in height and two in average diameter, covered on each side with bizarre, crudely incised and wholly unrecognizable hieroglyphs. on this pillar rested a metal box of peculiarly asymmetrical form; its hinged lid thrown back, and its interior holding what looked beneath the decade-deep dust to be an egg-shaped or irregularly spherical object some four inches through. around the pillar in a rough circle were seven high-backed gothic chairs still largely intact, while behind them, ranging along the dark-panelled walls, were seven colossal images of crumbling, black-painted plaster, resembling more than anything else the cryptic carven megaliths of mysterious easter island. in one corner of the cobwebbed chamber a ladder was built into the wall, leading up to the closed

ISIS UNVEILED

iuah is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of

ercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kaba

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

in renald. de mah) say that the mahometans do worship venus. several of the arabian idols were no more than large, rude stones (sale s discourse, p. 20; koran, chap. v. p. 82. the stone at mecca is black. the crypts, the subterranean churches and chambers, the choirs, and the labyrinths, were all intended to enshrine (as it were) and to conceal the central object of worship, or this sacred stone. the pillar of suerio, near forres, in scotland, is an obelisk. these obelisks were all astrological gnomons, or pins, to the imitative stellar mazes, or to the fateful charts in the letter-written skies. the astro- fig. 31. the letters s and z. 139 nomical stalls, or stables were the many sections into which the hosts of the starry sky were distributed by the chaldseans. the decumens (or tenths, i

of course) from human sense. christian monogram. chapter the twenty-fifth. history of the tower or steeple. e have asserted, in an earlier part of our book, that the pyramidal or triangular form which fire assumed in its ascent to heaven was, in the monolithic typology, used to signify the great generative power. the coarse sensuality which seems inseperable from modern ideas about the worship of the pillar or upright has no place really in the solemn ancient mind, in which ideas of religion largely and constantly mingled. we must not judge the ancients by too rigid an adherence to our own prepossessions foolish and inveterately hardened as they continually are. the adoration paid to this image of the phallus, which has persisted as an object of worship through all the ages, in all countri

pp. 120, 121. this middle of the earth is mount moriah the meru of india. 352 the rosicrucians. contradiction this practice is conceived to arise from an imitation of jacob, who took a stone and set it up &c. further this stone was held in great veneration in subsequent times by the jews and removed to jerusalem. they were accustomed to anoint this stone; and from the word bethel, the place where the pillar was erected, came the word boetylia among the heathen, which signified rude stones, or uprights, which they worshipped either as symbols of divinity, or as true gods, animated (at certain times) by the heavenly power. thence the name bowing stones amongst the welsh not as stones to be bowed-to, but bowing of themselves, like the modern tipping-discs or other supposed enchanted idols or

nes, or uprights, which they worshipped either as symbols of divinity, or as true gods, animated (at certain times) by the heavenly power. thence the name bowing stones amongst the welsh not as stones to be bowed-to, but bowing of themselves, like the modern tipping-discs or other supposed enchanted idols or consultative tables or objects. indeed, it would seem not improbable that the erection of the pillar of jacob actually gave rise to the worship of phallus among some of the pagan peoples. for, says lewis, the learned bochart asserts that the phoenicians (at least as the jews think) first worshipped this very stone which jacob set up, and afterwards consecrated others in imitation and in reminder of it. it is to little purpose that we are reminded that the jews were forbidden by their l

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hy

KNOWLEDGE LECTURE ONE

isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art mistress of splendour. they are destroyed who barred the way. the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a jo

KNOWLEDGE LECTURE THREE

aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the fo

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

he pleasure the feelings of shame and humiliation set in. egoism cannot withstand this feeling. if we are unable to justify bad actions to ourselves or to others; if we are unable to find any extraneous circumstances that have supposedly forced us, against our will, to carry out the bad deed; then we prefer any other punishment except the feeling of humiliation of the "self" because the "self" is the pillar of our existence. once it is humiliated, the "self" disappears spiritually; it is as if we had disappeared from this world. but when we reach such a level of understanding that our only desire is to give everything to the creator, and when we fear of the creator- 379- are constantly preoccupied with the thought of what else we can do for the sake of the creator, then we will discover th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ish craft ritual says: gthere was nothing in connection with this magnificent structure more remarkable, or which more particularly struck the attention, than the two great pillars which were placed at the porch or entrance. h the ritual goes on to explain that these two pillars were set up at the entrance of the temple to remind the children of israel, on their way to and from divine worship, of the pillar of fire which gave light to the israelites during their escape from bondage in egypt, and the pillar of cloud which proved darkness to pharaoh and his followers, when they attempted to overtake them. 148. their original significance, however, dates much further back than this. it is claimed that these two columns originally represented the north and south pole-stars. they were at first

n of freemasonry. these accounts differ in various respects, and the details given are so confused that masonic writers are by no means in agreement as to any but the chief features. i therefore thought it best to take the trouble to make a clairvoyant investigation, the result of which is given in plates vi and vii. the first of these is what is called a scale-drawing, showing the proportions of the pillar exactly as it was, but as it never could have been seen by any human being, because of its size. the second is an enlarged drawing, of the same character, of the capital (or, as it is called in the bible, the chapiter) to show the detail of its somewhat complicated workmanship. there is also a small ground-plan (fig. 7) of the temple, to show the position of the 161. figure 7 162. 163

cal measurements, but it should be noted that in it no account is taken of any other doors than that of the porchway, or of the curious little side-chapels which king solomon added; nor is any attempt made to indicate the courts which surrounded the temple. 164. these pillars are described in the bible as of brass, but their appearance is much more that of what we today call bronze. the height of the pillar itself is given in all the accounts but one as eighteen cubits, and the chapiter which swells out above it is said to have been five cubits in height, but as it overlapped the top to the extent of half a cubit the total height was 22 1/2 cubits. as the cubit is usually calculated to have been eighteen inches, this gives us the total height of the pillar and its capital as 33 feet 9 inch

as twelve cubits or eighteen feet, which would make its diameter just under six feet. the pillars were hollow, and the thickness of the metal of which they were composed is usually supposed to have been three inches, though it has sometimes been given as four. at the back of each pillar, so that they were not seen at all from the front, were three small doors, one above the other, so that part of the pillar may be thought of as divided into safes, in which archives, books of the law and other documents were kept. 165. plate vi 166. 167. the chapiters which fit on to the top of the pillars like caps are the most interesting part of these remarkable castings. the ornamentation of these capitals will best be understood from the illustration. the whole chapiter swells upwards in a somewhat urn

ings. the ornamentation of these capitals will best be understood from the illustration. the whole chapiter swells upwards in a somewhat urn-like form, with a flat circular disc resting upon it. the upward curve of the urn is continued through the disc, and makes a projection above the disc which is a segment of a sphere, though this was of course not visible to anyone looking up from the foot of the pillar. it would be more correct to say that the form suggested is not actually a sphere but rather an oblate spheroid, and in the original stone pillar which occupied a similar place in the egyptian temple, the symbology of which was copied by the tyrian artificer, this somewhat unusual form was undoubtedly intentional, and was adopted in order to give an idea of the true shape of the earth

le, the symbology of which was copied by the tyrian artificer, this somewhat unusual form was undoubtedly intentional, and was adopted in order to give an idea of the true shape of the earth, which was perfectly well known in ancient egypt. as will be seen in a later chapter, the egyptians were quite familiar with the exact measurements of the earth, but in the indication of it in the spheroid of the pillar the polar depression is naturally greatly exaggerated, as otherwise the difference could hardly have been visible. it is known that these pillars were intended to represent the terrestrial and celestial spheres respectively; and in some modern attempts to reproduce them they are crowned with these two globes. in the originals, however, there were no such globes, as the rounded chapiters

h, east, south and west respectively. these flower-chains, however, do not hang loose in the air, but cling closely to the outline of the chapiter. between them two palm-leaves are crossed through the middle link of the central chain in each space. 169. entirely apart from this scheme of decoration a very beautifully executed band of flowers is introduced to hide the junction of the chapiter with the pillar. this consists of a triple row of lilies; the central row, which exactly covers the edge of the chapiter, is composed of fully opened flowers facing outwards from the pillar, with leaves between them, while there is an upper row of tightly-closed buds standing up between the flowers of the middle row and giving an effect not 170. plate vii 171. 172. unlike that of the points of a crown

anded down from the time of moses. it did not appear that he had any clear idea of the meaning of all these strange decorations, though moses knew perfectly well the whole system of symbology which lay behind it. 174. it is to be understood that all this varied orna-mentation was not arranged in basso-relievo, as would be expected in a casting; on the contrary it stood out boldly from the face of the pillar, many of the flowers being connected with it only by a comparatively thin stalk of considerable length. some indication of the patience and care which the artist exhibited may be gathered from the fact that he carved in wood and in full size the entire triple band of lilies to go round the eighteen-foot circumference of the base of the chapiter, and then made his moulds round that woode

chain symbolized what in our oriental studies we call a branch-race, and the links as they descended became larger and thicker to indicate a deeper descent into matter, until the fourth was reached, when the life-force begins to draw inward and upward, and so its embodiment becomes less material. 177. each loop of seven links therefore typified a sub-race, and the seven loops which extended round the pillar, making one festoon, correspond to one of the great root-races, such as the lemurian, the atlantean or the aryan. the whole set of seven festoons hanging one below the other denoted one world-period, one occupation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate ye

e pupil-assistants, the sole representatives on earth of the lords of the flame who came down long ago from venus to hasten the evolution of mankind. the crossed palm-leaves between them typified the four devarajas, the principal agents through whom the decrees of the sons of the fire-mist are carried out. 180. the three bands of lilies which are arranged to hide the junction of the chapiter with the pillar were taken to represent the initiates of the three stages of the egyptian mysteries. the buds of the upper row, pointing upwards, typified the initiates of the mysteries of isis, who were full of aspiration, reaching upwards and in that way raising the general average of human thought. the flowers of the middle row, opened and facing outwards, were the initiates of serapis, showing fort

ter the higher world of the lodge from the common world of every-day life must pass between them; and from this point of view they typified the overcoming in his own lower nature of the turbulence of the personal emotions and the waywardness of the personal mind. first, his strength for fighting the battle of life came from the emotions, the astral nature; then that pillar of our personal nature, the pillar of set, had to be conquered by the power of the mind, the pillar of horus, end conjoined with it in order to add to the strength the stability necessary for going forward to higher things. only then is the man established in strength, having the power to execute and the wisdom to direct. 187. the pillars also represent once more the two great laws of progress, karma and dharma, the form

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

los and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body of osiris back to egypt, hiding it in a secret place while she sought her son, horus. but typhon, by an unlucky chance, found the chest while hunting in the light of the moon, and recognizing the body as that of osiris, tore it into fourteen pieces, which he scattered up and down throughout the

t to which primitive minoan religious conceptions were familiar to the semitic mind is here again illustrated by the striking parallel of the baptism in jordan and the picture drawn by the evangelists of the holy spirit descending in bodily shape like a dove and lighting on jesus. what has to be borne in mind in all these connexions is that it is not only the inanimate or aniconic object, such as the pillar or the sacred weapon, that may become, through due ritual, the temporary dwelling-place of the divinity, but that the spiritual being may enter into the actual worshipper or votary in human form, who for the time becomes a god, just as the baptized christian becomes alter christos. this possession is often marked by soothsaying and ecstatic dances, and an orgiastic dance on a late minoa

ve tablet from the psychro cave, and a gold ring from mycenae. with regard to the former evans says: 258. the tree, dove and fish, which here appear as the vehicles of divine possession, aptly symbolize her dominion of earth, air and sea. the triple group of sacral horns further emphasize the threefold aspect of the cult, which also explains the triple basin of the libation table. so, too, we see the pillar shrines of the goddess, like that of the knossian wall-painting, regularly divided into three compartments. 259. both the votive tablet and the ring are full of religious meaning and masonic symbolism, and well repay close study. they incidentally show how far the minoan worship spread from crete to the mainland. similarly the introduction of the masonic square as a decorative pattern o

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

thousand kids a year now contend they were wrong only about who was doing the kidnapping, not about the number abducted. this is again the desire for the simple and clear-cut explanation for a complex problem. for those who know anything about criminology, one of the oldest theories of crime is demonology: the devil makes you do it. this makes it even easier to deal with the child molester who is the pillar of the community. it is not his fault; it is not our fault. there is no way we could have known; the devil made him do it. this explanation has tremendous appeal because, like stranger danger, it presents the clear-cut, black-andwhite struggle between good and evil as the explanation for child abduction, exploitation, and abuse. in regard to satanic ritual abuse, today we may not be whe

LIBER ALEPH

s of thy qabalah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity) f the black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that the

LIBER CORDIS CINCTI SERPENTE

he tremulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy c

shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is fstablished in the void. 26. from the crown to the a

winds of pale water, thou shalt transmute the earth into a blue abyss of wine. liber cordis cincti serpente svb figvra ynda 25 29. ruddy are the gleams of ruby and gold that sparkle therein; one drop shall intoxicate the lord of the gods my servant. 30. also adonai spake unto v.v.v.v.v. saying: o my little one, my tender one, my little amorous one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice

LIBER DCCCLX JOHN ST

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

ental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i will go to the cafe du dome and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the stone of the wise, the summum bonum, true wisdom and perfect happiness! 9.00. i hope (by the way) that i have made it quite

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

and greip are pushing up from beneath, obviously trying to crush him against the ceiling. he presses gridarvol against the ceiling and forces the chair down on the girls, breaking their backs. then geirrod challenges him to a game in the hall. geirrod throws a piece of red-hot iron at thor, who catches it in the iron glove. geirrod jumps behind a pillar, but thor throws the piece of iron through the pillar, geirrod, and the wall behind and into the earth. saxo grammaticus tells in book 8 of his gesta danorum of the visit of thorkillus to the vile hall of the dead geruthus, where he and his companions see the pierced body of an old man and three dead women with their backs broken. thorkillus tells them that thor had driven a hot ingot through geruthus and killed his daughters with thunderb

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

"then a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. and that was one of the clouds of glory, which served the israelites in the wilderness forty years. one on the right hand, and one on the left, and one before them, and one behind them. and one over them, and a cloud dwelling in their midst (and the cloud, the shechinah which was in the tent, and the pillar of cloud which moved before them, making low before them the high places, and making high before them the low places, and killing serpents and scorpions, and burning thorns and briars, and guiding them in the straight way (from the baraitha, the book of the tabernacle) the furnishings of the tabernacle there is no doubt that the tabernacle, its furnishings and ceremonials, when consider

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d between those pieces (genesis 15:17)and when the living creatures went, the wheels went by them: and when the living creatureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over against them: for the spirit of the living creature was in the wheels.(ezekiel 1:20..and the pillar of the cloud went from before their face, and stood behind them (exodus 4:19..his going forth is from the end of the heaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as t

MORALS AND DOGMA

eet eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wreaths of bronze; and appear to have imitated the shape of the seed-vessel of the lotus or egyptian lily, a sacred symbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the winds and fire, at the entrance to

MOTTA MARCELO THE COMMENTARIES OF AL

evotee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, because it is not directly connected with that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is

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

yet left egypt. it is written, gand g-d did not take them [out of egypt by the way of the philistines] for it was close, for g-d said, elest the people relent [when they see war] and return to egypt. f h7 the words gthe people h in this verse refer to the mixed multitude. all the more so was this a concern at this point, when they were still at home. as we see later, when the mixed multitude saw the pillar of cloud traveling in front of the israelites and not in front of them, they said, garise, make us gods that will go before us, h as taught in the zohar.8 [this was the incident of the golden calf] thus, moses was justified in taking the reaction of the mixed multitude into consideration, for we see that g-d also took it into consideration when choosing the escape route from egypt, and

. gstand firm and witness the deliverance that g-d will perform for you today c h by means of the purification process of purgatory you will be cleansed of your sins. g cfor the egyptians whom you have seen today, you will never see again. h for they will remain in purgatory. the arizal on parashat beshalach 3 [14:24] toward the end of the night g-d looked down upon the camp of the egyptians with the pillar of fire and cloud c this refers to the descent of the soul to be judged in purgatory. when this is over. che threw the camp of the egyptians into confusion. this refers to the powers of the evil inclination, who are cast into the gsea, h where they remain [14:29] but the children of israel had walked on dry land in the midst of the sea, while the water formed a wall for them, on their r

da fat, which by virtue of their inter-inclusion comprise in turn thirty sub-sefirot. we have seen previously that higher levels of inter-inclusion (by tens, hundreds, etc) are associated with higher orders on the sefirotic tree. here, the opposite is the case. but the holy one, blessed be he, gremoved the wheels of his chariots. h11 g-d lured the egyptians into the sea, and they were followed by the pillar of fire which boiled the sea water, causing the wheels of the egyptian fs chariots to fall off.12 [another] interpretation: pharaoh took deducted the number 6 from the numerical value of the word for gchariot h [rechev, 222] leaving the numerical value of the word for gchoice h [bachur, 216] in holiness. the phrase gpharaoh took six hundred choice chariots h can be read gand pharaoh too

y from the third verse. we have explained this previously,15 as follows: in the story of the exodus from egypt, three consecutive verses describe g-d fs power as manifest just before he split the sea of reeds, which the jewish people passed through on dry land while the egyptians were drowned: gand the angel of g-d who had been going ahead of the camp of israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. thus [the pillar of cloud] came between the camp of egypt and the camp of israel, making it cloud and darkness [to the egyptians, but it gave light by night [to the jews, so that the one came not near the other all the night. then moses stretched out his hand over the sea, and g-d drove the sea back with a strong east wind all t

ames [of g-d. in the story of the exodus from egypt, three consecutive verses describe g-d fs power as manifest just before he split the sea of reeds, which the jewish people passed through on dry land while the egyptians were drowned: 1 deuteronomy 30:1-10. the arizal on parashat nitzavim 802 gand the angel of g-d who had been going ahead of the camp of israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. thus [the pillar of cloud] came between the camp of egypt and the camp of israel, making it cloud and darkness [to the egyptians, but it gave light by night [to the jews, so that the one came not near the other all the night. then moses stretched out his hand over the sea, and g-d drove the sea back with a strong east wind all t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ptions- though i should very much liked to have done so. but by using the waite and the available french and italian packs, and by comparing them with the accounts given in the rituals, the imagination of the reader will render this omission unimportant. the third grade is that of practicus referred to the sephirah hod, the splendour, the lowest of the sephiroth on the left hand side of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth

e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, each one l-?c in the upward quest. the 1 -e stages of that journey, and t e:%cause of the exigencies of t -lto cards based upon esoteric b 51 to have done so. but by using r :1, and by comparing them i- f the reader will render this t 5 +phirah hod, the splendour, r e tree, the pillar of severity. its rq, but more especially to the- xwer and presence. as i have f- 2% the tree of life and the r- r.ed so that the aptness of the+ fully appreciated. two paths- malkuth, and the path of the theme apparently is biblical in nature, phraseology consonant therewith, they the elements of a profound psychology. wait of three months, referred to the regimen silent incubation, dur

n isis, thou art born again. from nephthys is thy nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse him that curseth thee. thine aspirations are fulfilled. thou art the mistress of splendour. they are destroyed who barred thy way" the 125th chapter is concerned with the entry of an initiate into the hall of the two columns of justice, and commenced with a most beautiful and 58 the golden dawn: volume i book

ecture 81. let him meditate upon the triplicity of fire-its attributes and correspondences <161> the diagrams as confusion is found to exist with regard to the right and left pillars of the sephiroth on the tree of life in relation to the right and left sides of a man, and as to the phases of the moon-you must note: that in every diagram and picture, the right hand side of the observer is next to the pillar of mercy-chokrnah, chesed, and netzach; while the pillar of severity is on the observer's left hand. yet when you apply the tree of life to yourself, your right side, arm, and leg represent the side of strength and severity, binah, geburah and hod, and your left side refers to the, pillar of mercy. so that when you look at a diagram, you are looking, as it were, at a man facing you, tha

good exercise is to say the deity names aloud. take a deep breath and say them softly, smoothly and slowly, imagining the while that your voice travels out to the confines of the universe. this can be done in conjunction with the pentagram ritual. 5. the tree of life in the aura. in the aura which interpenetrates and surrounds our physical bodies, we are to build up a replica of the tree of life. the pillar of severity is on our right side, the pillar of mercy on our left, and the pillar of benificence in our midst. the middle pillar exercise it is best to build up the middle pillar first. to do this stand up and raise yourself in imagination to your kether-a brilliant light above your head. imagine this light descending to daath, at the nape of your neck, and thence to tiphareth in your h

are trying to perfect to lay on the altar of the spirit (note: the reader or student who is interested particularly in this subject of the sphere of sensation, or aura as it is called, would be well-advised to study very carefully the order tarot teaching. there is much in that set of documents which concerns the application of the idealogy of the qabalistic tree of life to a sphere. in that case the pillar arrangement becomes slightly altered or extended so as to produce 4 pillars about an invisible axis, the middle pillar. there is also much profound wisdom in the very skeletal attributions of the five divisions of the tarot pack to the surface or parts of the solid sphere. the aces to the north pole, and the 36 decanate cards to the south pole up to the ecliptic, while in between range

ramid aside) the thirty first path of the sepher yetsirah which answereth unto the letter shin is called the perpetual intelligence, and it is socalled because it regulateth the proper motion of the sun and the moon in their proper order, each in an orbit convenient for it. it is therefore a reflection of the sphere of fire, and the path conneding the material universe as depicted in malkuth with the pillar of severity and the side of geburah, through the sephirah hod. hierophant rises. hegemon steps back and when he has descended from the dais, indicates to theoricus to follow him. he leads theoricus to the west of <104> the altar, hegemon follows and stands on the south side- hierophant being on the north. before you upon the altar, is the twentieth key of the tarot, which symbolically r

laces cross aside. the 29th path of the sepher yetsirah which answereth unto the letter qoph is called the corporeal intelligence- and it is so called because it forms the very body which is so formed beneath the whole order of the worlds and the increment of them. it is therefore the reflection of the watery sign of pisces and the path connecting the material universe as depicted in malkuth with the pillar of mercy and the side of chesed, through the sephirah netzach, and through it do the waters of chesed flow down. hiero, hegemon and practicus come to the west of the altar. before you upon the altar is the 18th key of tarot which symbolically resumes these ideas. it represents the moon with four hebrew yods like drops of dew falling, two dogs, two towers, a <130> winding path leading to

r kaph (incense sticks) ch. ad. in the letter yod (incense) all. in the letter shin (phil. drops in motto* ch. ad. makes spirit pentagrams over the whole, then stretchingouf sceptre touches phil. on the breast. ch. ad. may this offering be as the offering of abel, which ascended unto god. phil. lowers his arms. ch. ad. sits down. ch. ad. stretch out your left hand to touch the black pillar (done) the pillar of the first degree, wherein all was as yet in the darkness of the path tau. this was a period of restriction and of groping, as was shown by the black sash, the sign of the first degree. among its symbols were the cross, upon which meditate, that the mysteries of growth and change may become revealed. stretch out now your right hand to touch the white pillar (done) the <190> pillar of

ome and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening 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 <93> 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 hod and may be of brass; the grip is the path of shin and may be of scarlet, and the pommel,malkuth, may be black. the grip by which it is wielded, being the path shin, represents the universe governed by the flaming force of severity, and represents the hiereus as wielding the fo

error, the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary fonn, of red to represent the energy of the lower will, purified and subjected to that which is higher- and thus is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth chesedand netzach- the shaft being formed by the paths vau and kaph, the grip by which it is wielded being the path qoph, while the pommel is malkuth. the mitre is gold with red mountings and each point terminates in a ball. the mitre is charged with a red calvary cross of six s

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

ill magnify suddenly, and transform the operator's cabinet into a vast hall filled with visible souls. the intoxication of the perfumes and the exaltation of the invocations will change this fantasia into a real dream; persons known formerly will be recogthe septenary of talismans 51 nized; phantoms will speak; and something extraordinary and unexpected will follow the closing of the light within the pillar and the increase of the fumigations. 52 chapter viii warning to the imprudent the operations of science are not devoid of danger, as we have stated several times. they may end in madness for those who are not established firmly on the basis of supreme, absolute and infallible reason. terrible and incurable diseases can be occasioned by excessive nervous excitement. swoons and death itse

RUBY TABLET OF SET

ight reflects worldly involvement and material success or failure. the new job will answer the querant's desire for some intellectual involvement, and may also answer the querant's need for material comfort. these are numerological interpretations, and in numerology the eight is a chancy number- it may be lucky or unlucky for the querant. according to the kaballah, the eight is unbalanced, low on the pillar of severity. crowley attempts to lighten the impact of this position inthe four eights, where he says: yet one may perhaps urge this alleviation, that the eights come as (in a sense) a remedy for the error of the sevens. the mischief has been done; and there is now a reaction against it. one may, therefore, expect to find that, while there is no possibility of perfection in the cards of

SCHEM HA MEPHORESH

the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of the book of exodus each consist of 72 letters (the english translation is) 19th verse: and the angel of the elohim, that went before the camp of israel, removed and went behind them; and the pillar of cloud removed from before them and stood behind them. 20th verse: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of these pairs, izanagi and izanami, would be the first to have children. the pair stood on the floating bridge of heaven, where they dipped a jeweled spear into the chaos. when they pulled the spear out, drops fell from it, forming the japanese island of onogoro. izanagi and izanami descended to onogoro, where they built a palace and a ceremonial pillar. they also devised a wedding ritual around the pillar. when they completed the ritual, their children were the other islands world religions: almanac 405 shinto of japan and the spirits that ruled them. in time these spirits came to be called kami. tenth-century records show that a number of shrines were built to izanagi and izanami in the kinki area of japan, an area that includes the cities of kyoto, osaka, and kobe. later the taga shrin

put on trial, convicted, and sentenced to banishment again. in december of that year he was taken to the island of sado, where he remained until 1274. world religions: biographies 295 nichiren while on sado, nichiren wrote kaimoku sho( eye-opener or liberation from blindness, in which he continued to express his views about religion and the state. in the book he made three vows: that he would be the pillar, or support, of japan; that he would be the eyes of japan; and that he would be the vessel of japan, meaning that he would contain the truth in the form of his teachings. final years nichiren was released from sado in 1274. he returned to kamakura, where he continued to preach his views about the lotus sutra and about the need for a more militant state religion. the government of kamaku

reated island. in this island they thenceforth dwelt and made it the basis of their subsequent task of creating a country. then wishing to become espoused, they erected in the center of the island a pillar, the heavenly august pillar, and built around it a great palace called the hall of eight fathoms. thereupon the male deity turning to the left and the female deity to the right, each went round the pillar in opposite directions. when they again met each other on the further side of the pillar, izanami, the female deity, speaking first, exclaimed: how delightful it is to meet so handsome a youth! to which izanagi, the male deity, replied: how delightful i am to have fallen in with such a lovely maiden! after having spoken thus, the male deity said that it was not in order that woman shoul

ey abandoned it on the waters, putting it in a boat made of reeds. their second offspring was as disappointing as the first. the two deities, now sorely disappointed at their failure and full of misgivings, ascended to heaven to inquire of the heavenly deities the causes of their misfortunes. the latter performed the ceremony of divining and said to them: it is the woman s fault. in turning round the pillar, it was not right and proper that the female deity should in speaking have taken precedence of the male. that is the reason. the two deities saw the truth of this divine suggestion, and made up their minds to rectify the error. so, returning to the earth again, they went once more around the heavenly pillar. this time izanagi spoke first saying: how delightful to meet so beautiful a mai

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

heels on the table "little tinville is the man for despatch "citizen henriot" said dumas, gravely "permit me to request thee to select another footstool; and for the rest, let me warn thee that tomorrow is a critical and important day; one that will decide the fate of france "a fig for little france! vive le vertueux robespierre, la colonne de la republique (long life to the virtuous robespierre, the pillar of the republic) plague on this talking; it is dry work. hast thou no eau de vie in that little cupboard" dumas and fouquier exchanged looks of disgust. dumas shrugged his shoulders, and replied "it is to guard thee against eau de vie, citizen general henriot, that i have requested thee to meet me here. listen if thou canst "oh, talk away! thy metier is to talk, mine to fight and to dri

SOLOMON

nd he answered''i am able to remove [1] mountains, to overthrow the oaths of kings. i wither trees and make their leaves to fall off" and i said to him "canst thou raise this stone, and lay it for the beginning of this corner which exists in the fair plan of the temple [2' and he said "not only raise this, o king; but also, with the help of the demon who presides over the red sea, i will bring up the pillar of air [3, and will stand it where thou wilt in jerusalem [1. cp. the faith which removes mountains. 2. bornemann suggests that the gate of the temple called beautiful (acts iii. 2, 10) is referred to. 3. i conjecture the sense] 123. saying this, i laid stress on him, and the flask became as if depleted of air. and i placed it under the stone, and (the spirit) girded himself up, and lif

demon of the red sea with the column. and they both took the column and raised it aloft from the earth. and i outwitted these two spirits, so that they could not shake the entire earth in a moment of time. and then i sealed round with my [44] ring on this side and that, and said "watch" and the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed to me. and there the pillar was hanging of enormous size, in mid air, supported by the winds. and thus the spirits appeared underneath, like air, supporting it. and if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day. 125. and i solomon questioned the other spirit which came up with the pillar from the depth of the red sea. and i said to him "who art thou, and

dren of israel had crossed over, the water returned and hid all the host of the egyptians and all their might. and i remained in the sea, being kept under this pillar. but when ephippas came, being sent by thee, shut up in the vessel of a flask, he fetched me up to thee" 127. i, therefore, solomon, having heard this, glorified god and adjured the demons not to disobey me, but to remain supporting the pillar. and they both sware, saying "the lord thy god liveth, we will not let go this pillar until the world's end. but on whatever day this stone fall, then shall be the end of the world [1 [1. this legend of the heavy cornerstone and of the spirits supporting a column in the temple reappears in the georgian acts of nouna in the fourth century. there it is a huge wooden column that is lifted

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nts represented the deity by a black stone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone 'was adapted as a symbol of strength and firmness. a symbol, also, of the divine power, and, by a ready inference, a symbol or idol of the deity himself. the god hermes [mercury] was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "i

rector of st. james episcopal church, his mother being a sister of the famous david rittenhouse.4 william barton published a memoir of rittenhouse in 1813. the first device submitted by barton depicted among other emblems an eagle on the summit of a doric column, the all-seeing eye, and the stars:5 -24- the eagle displayed is the symbol of supreme power and authority, and signifies the congress; the pillar, upon which it rests, is used as the hieroglyphic of fortitude and constancy, and, its being of the doric order (which is the best proportioned and most agreeable to nature& composed of several members or parts, all, taken together, forming a beautiful composition of strength, congruity and usefulness, it may with great propriety signify a well planned government [the] stars upon a blue

SYMBOLISM OF THE BANNERS

de to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre's cross, and the crux com

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

t is nava's earring, which has the emblem of the masonic double-headed eagle (photo: time magazine, may 31, 1999, p. 64) 212 codex magica larry summers, secretary of the treasury in the second term of the bill clinton administration, signals to his associates in the illuminati elite the strength of their order. we see first his crossed "x" hand position, the left hand path dominant. then there is the pillar of strength of jaquin and boa/ origins, and finally the black and white checkered "tresrleboard" upon which he stands, the science of polar opposites, the hegelian dialectic, the high masonic principle of equilibrium. summers is currently president of harvard university. cross my heart and hope to die 213 donald e. graham, chairman and ceo of the washington post, in a staged setting in

THE KEY TO THE MYSTERIES

:eta deltaupsilon- nu-alpha-mu-iota-sigma (the power. there is a strange character below this, at the bottom of this section and like that noted above- even harder to recognize, but this is the usual position for "omega. the third section from the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left a

THE MAGICIAN S KABBALAH

the mind can reflect from tiphareth experiences of a "higher order, and such is often termed "gnosis" by contemplatives. this illuminates the psyche, centred in yesod, through the path of the sun atu. it is interesting to note that this functional triad utilises the devil atu as lucifer, the light-bringer. last judgement (malkuth) the "last judgement" atu shows the resultant flow of energies down the pillar of which hod is the base. from understanding and discrimination, and the processes of the intellect, reflecting the arc of will, comes the decision to act, the judgement from which flows the will into the world of action, malkuth. if the lower sephiroth are harmonised, this will also flow from the emotions (netzach) and unconscious desires (yesod, otherwise conflicts will be set up on t

ildren of israel, that is to say, before the emanation of the microprosopus, or lesser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its turn demands temporary rulership. the edomite kings were seen by loria as sons of the mother, the pillar on the left hand, perfect severity, but had no foundation in the holy ancient one. they are the "empty lights" dispelled by the source of lights which is concealed within the mother. halevi states that the first origin of the concept of the klippoth lies in the kabbalistic model of the universe itself being composed of a series of shells. the first kernel is the light of ain soph, with

r here a few notes as to their relationships in terms of the pillars and the triads (see diagram 2. it should also be noted that the descriptions offered by the text seem to describe some paths in their descending context and functions, and others in their ascending context. it may be that the sepher yetzirah was pieced together from fragmentary notes of larger, oral, commentaries. diagram part a the pillar of severity is composed of paths 18 and 23, which both indicate the "formative" nature of the pillar. path 18 is described as the "house of affluence, from which are drawn hidden meanings. this refers to binah, from which the path runs, as understanding, and geburah, as discernment. with these qualities, one can discover the secret "arcana" or mysteries of universal processes. the lower

r of severity is composed of paths 18 and 23, which both indicate the "formative" nature of the pillar. path 18 is described as the "house of affluence, from which are drawn hidden meanings. this refers to binah, from which the path runs, as understanding, and geburah, as discernment. with these qualities, one can discover the secret "arcana" or mysteries of universal processes. the lower path on the pillar is that called the "stable intelligence, and is "the cause of consistency in all the numerations. this quality comes from the interaction of geburah, with its defining nature and hod, with its aspect of reverberation. the stability referred to is depicted in the tarot card attributed to this path, which is that of the hanged man, which shows both judgement, in the gallows, and reverbera

is "the cause of consistency in all the numerations. this quality comes from the interaction of geburah, with its defining nature and hod, with its aspect of reverberation. the stability referred to is depicted in the tarot card attributed to this path, which is that of the hanged man, which shows both judgement, in the gallows, and reverberation, in the hanging or pendulum symbol. diagram part b the pillar of mercy is composed of paths 16 and 21, the first of which is the "triumphal" or "eternal" path, connecting chockmah and chesed. as the sephiroth of this pillar symbolise the expansive "force" aspect of the universe, we can see this path shows the observable results of this expansion. netzach, into which the twenty-first path leads, is also called "victory, and of the path it is said t

h 31, and netzach, path 29. path 31 has the "last judgement" card attributed to it, and is called the "perpetual intelligence. it "rules the movement of the sun and moon. again, we see a reflection in one path of a path above, in that this path, like path 26, acts as a "regulator" of the system. indeed, we can clearly see a "square" pattern of activities on the tree in paths 24, 26, 29 and 31. on the pillar of form we have a "renewing" path, reflected as a "perpetual" path, and on the pillar of force we have an "imaging" path reflected as a "corporeal" path. from the top of the tree working down, a scale can be discerned as various processes proceed into the world of assiah, with identical patterns being reenacted at lower "orders" of functioning. finally, path 29, to which the "moon" card

hexagram ritual. a rose should be placed on the altar for the duration of this ceremony. point tau move to the left of the temple, standing in the north, facing the eastern wall, and state firmly; i have entered in. visualise standing in the sephirah of hod, which can be as complex or simple as you are able. the simplest form would be to visualise an orange circle beneath your feet. now visualise the pillar of severity stretching out in front of you to geburah, which is outside of the temple, and beyond that to binah, which can only dimly be seen. when you are ready, turn to face the west and touch your right shoulder with your right hand, saying; geburah this activates the pillar of severity and identifies it with your right side and the actions of your right hand. points peh, aleph and r

eans 'beauty' and from it is derived tiphareth. move to the centre of the temple and meditate on the symbol of the rose for a moment. imagine it as a symbol of your true self, and visualise it blooming as the light comes to it. point tau move now to the right of the temple, standing in the south and facing east again. state; i have entered in, seeking mercy. visualise standing now in netzach, and the pillar of mercy extending outwards and away to chesed, and beyond to chockmah. when ready, turn to face west and, touching your left shoulder, say; gedulah this activates the pillar of mercy and identifies it with the actions of your left side and any movements you make with your left hand. thus is you were to use a crook and flail in an egyptian based ritual, you would hold the crook in the l

THE MIDDLE PILLAR

, it is not impossible that we should find a cancer-the symptom par excellence of the death-wish, the so-called suicide complex indicative of a division in the psyche's integrity. moreover, we could proceed a step further. we might enquire as to whether the affliction were on the right or left, remembering the qabalistic definition of the left pillar as the side of mercy, and that on the right as the pillar of severity.23 "unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind."24 enquiry might elicit the fact that an afflicted left kidney was symptomatic of one who had been afraid to taste life to the full. or on the other hand, out of sheer compensation, had lived, so completely as to have over-indulged. the right kidney wou

of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, rep

. secondly, it believes that man is a more complex being than the newer schools would allow. the diagram it employs is a qabalistic glyph called the tree of life. this shows the ten spheres or sqhirofh as they are called arranged in a geometrical pattern to form three columns or pillars. that to the left shows the tree of life 27 three spheres one above the other, and is called the left pillar or the pillar of mercy.2 the right pillar or that of severity also shows three spheres, while the central pillar is indicated by four spheres one above the other, the pillar of beneficence.3 to each one of these spheres is ascribed a different characteristic of the self. that is, the diagram expresses the integral nature of man according to ten quite distinct functions. it is the unity of these ten f

cription is unnecessarily confusing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-hand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (chokmah, chesed, and netzach) is known as the pillar of mercy. 3. also known as the middle pillar, the pillar of mildness or the pillar of balance, alluding to its aspect of moderation between two extremes. 4 "the one" 5. it is our opinion that the freudian id, in its more restricted definition, conesponds to the qabalistic nephesh rather than the

ragrammaton and of the middle pillar. another version is "for about mejames the pentagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of

, leading to ever more complex ceremonies. a number of such rites are given in this chapter. there are also egyptian, greek, gaelic, and shamanic renditions, as well as several exercises for healing. additional middle pillar-style rituals can be found in "this holy invisible companionshpu2 by adam p. forrest and in our book experiencing the kabbalah. the exercise of the middle pillar establishing the pillar (this exercise can be performed either standing, sitting, or lying down) after a few minutes of relaxation, imagine a sphere of white light just above your head. vibrate the name "eheieh (pronounced "eh-hey-yay" meaning "i am. keep vibrating ths word until it is the only thought in your conscious mind. then imagine a shaft of light descending from your kether center to your daath center

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

that i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also e

ve in him cries, ghalt h: at last he reaches the land of lost ideals: the plain is covered with a many dead. glisten white bone and salt-encrusted head, glazed eye imagined, of a crystal built. and see! dark patches, as of murder spilt. ugh! gso my fellows of the quest are sped! thou shalt be with them: onward, if thou wilt! h *the temple of the holy ghost, vol. i, p. 190. he sees in the distance the pillar: quaintly shaped and hued, it focussed all the sky and all the plain to its own ugliness c *the temple of the holy ghost, vol. i, p. 191. and yet as he looked again he saw it in another form: a shapeless truth took image in my brain. then from the centre of eternity came a voice, gtell thou the secret of the pillar. h geternal beauty, one and absolute! h flashes from his tongue. again t

s strong! what waters quench it? king shalomeh saith *the temple of the holy ghost, vol. i, p. 192. thus failed the quest, as all quests against love must inevitably fail. a man who truly loves a woman loves her so intensely that all else is as naught; she grows before him gigantic through the mist of his desire, swallowing him up in the affinity of her being. the king fs sword was of little use; the pillar of the higher self lay in the salt-encrusted plains, saline with the tears and sobs of failure; the ring emblematic of surrender, without beginning or end, was emblematic also of the eternality of love, that circling girdle of the world. in gtannhauser h we have a similar idea, though reversed; for tannhauser enmeshed in the web of the venusberg, strives against the sensual to gain a sp

THE HOLY BIBLE KING JAMES VERSION

hich leaped upon the cattle [were] ringstraked, speckled, and grisled. 31:11 and the angel of god spake unto me in a dream [saying] jacob: and i said, here [am] i. 31:12 and he said, lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for i have seen all that laban doeth unto thee. 31:13 i [am] the god of bethel, where thou anointedst the pillar [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. 31:14 and rachel and leah answered and said unto him [is there] yet any portion or inheritance for us in our father s house? 31:15 are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. 31:16 for all the riches which god hath

d it came to pass, when she was in hard labour, that the midwife said unto her, fear not; thou shalt have this son also. 35:18 and it came to pass, as her soul was in departing (for she died) that she called his name ben-oni: but his father called him benjamin. 35:19 and rachel died, and was buried in the way to ephrath, which [is] bethlehem. 35:20 and jacob set a pillar upon her grave: that [is] the pillar of rachel s grave unto this day. 35:21 and israel journeyed, and spread his tent beyond the tower of edar. 35:22 and it came to pass, when israel dwelt in that land, that reuben went and lay with bilhah his father s concubine: and israel heard [it] now the sons of jacob were twelve: 35:23 the sons of leah; reuben, jacob s firstborn, and simeon, and levi, and judah, and issachar, and zeb

children of israel, saying, god will surely visit you; and ye shall carry up my bones away hence with you. 13:20 and they took their journey from succoth, and encamped in etham, in the edge of the wilderness. 13:21 and the lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 13:22 he took not away the pillar of the cloud by day, nor the pillar of fire by night [from] before the people. 14:1 and the lord spake unto moses, saying, 14:2 speak unto the children of israel, that they turn and encamp before pi-hahiroth, between migdol and the sea, over against baal-zephon: before it shall ye encamp by the sea. 14:3 for pharaoh will say of the children of israel, they [are] entangled in the land, t

hearts of the egyptians, and they shall follow them: and i will get me honour upon pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 14:18 and the egyptians shall know that i [am] the lord, when i have gotten me honour upon pharaoh, upon his chariots, and upon his horsemen. 14:19 and the angel of god, which went before the camp of israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 14:20 and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness [to them] but it gave light by night [to these] so that the one came not near the other all the night. 14:21 and moses stretched out his hand over the sea; and the lord caused the sea to go [back] by a strong east wi

children of israel went into the midst of the sea upon the dry [ground] and the waters [were] a wall unto them on their right hand, and on their left. 14:23 and the egyptians pursued, and went in after them to the midst of the sea [even] all pharaoh s horses, his chariots, and his horsemen. 14:24 and it came to pass, that in the morning watch the lord looked unto the host of the egyptians through the pillar of fire and of the cloud, and troubled the host of the egyptians, 14:25 and took off their chariot wheels, that they drave them heavily: so that the egyptians said, let us flee from the face of israel; for the lord fighteth for them against the egyptians. 14:26 and the lord said unto moses, stretch out thine hand over the sea, that the waters may come again upon the egyptians, upon thei

ey said, hath the lord indeed spoken only by moses? hath he not spoken also by us? and the lord heard [it] 12:3 (now the man moses [was] very meek, above all the men which [were] upon the face of the earth) 12:4 and the lord spake suddenly unto moses, and unto aaron, and unto miriam, come out ye three unto the tabernacle of the congregation. and they three came out. 12:5 and the lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called aaron and miriam: and they both came forth. 12:6 and he said, hear now my words: if there be a prophet among you [i[ the lord will make myself known unto him in a vision [and] will speak unto him in a dream. 12:7 my servant moses [is] not so, who [is] faithful in all mine house. 12:8 with him will i speak mouth to mouth

e land whither ye go over jordan to possess it. 31:14 and the lord said unto moses, behold, thy days approach that thou must die: call joshua, and present yourselves in the tabernacle of the congregation, that i may give him a charge. and moses and joshua went, and presented themselves in the tabernacle of the congregation. 31:15 and the lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. 31:16 and the lord said unto moses, behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go [to be] among them, and will forsake me, and break my covenant which i have made with them. 31:17 then my anger shall be kindled against them in that

d light persons, which followed him. 9:5 and he went unto his father s house at ophrah, and slew his brethren the sons of jerubbaal [being] threescore and ten persons, upon one stone: notwithstanding yet jotham the youngest son of jerubbaal was left; for he hid himself. 9:6 and all the men of shechem gathered together, and all the house of millo, and went, and made abimelech king, by the plain of the pillar that [was] in shechem. 9:7 and when they told [it] to jotham, he went and stood in the top of mount gerizim, and lifted up his voice, and cried, and said unto them, hearken unto me, ye men of shechem, that god may hearken unto you. 9:8 the trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, reign thou over us. 9:9 but the olive tree said unto them

pursuing after israel: for joab held back the people. 18:17 and they took absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all israel fled every one to his tent. 18:18 now absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king s dale: for he said, i have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, absalom s place. 18:19 then said ahimaaz the son of zadok, let me now run, and bear the king tidings, how that the lord hath avenged him of his enemies. 18:20 and joab said unto him, thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king s son is dead. 18

on appointed a captain to return to their bondage: but thou [art] a god ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. 9:18 yea, when they had made them a molten calf, and said, this [is] thy god that brought thee up out of egypt, and had wrought great provocations; 9:19 yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go. 9:20 thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. 9:21 yea, forty years didst thou sustain them in the wilderness [so that] they lack

dren and their own houses well. 3:13 for they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in christ jesus. 3:14 these things write i unto thee, hoping to come unto thee shortly: 3:15 but if i tarry long, that thou mayest know how thou oughtest to behave thyself in the house of god, which is the church of the living god, the pillar and ground of the truth. 3:16 and without controversy great is the mystery of godliness: god was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory. 4:1 now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of de

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

y herself or with the help of another woman, commits uncleanness, for which she was to do penance for three years, one on bread and water; and if this uncleanness was committed with a nun, the penance was increased to seven years, two only on bread and water.4 1 dulaure relates that one day a villager's wife entering this church, and finding only a burly canon in it, asked him earnestly, where is the pillar which makes women fruitful? i, said the canon, i am the pillar. 2 sponsa qu dam rustica qu iam in finu divi futini virginitatis su pr textam eposuerat. faceti facetiarum, p. 277. theses inaugurales de virginibus. 3 ezekiel, xvi, 17. within a few years there has been a considerable manufacture of these objects in paris, and it was understood that they were chiefly exported to italy, wher

TYSON DONALD NEW MILLENNIUM MAGIC

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 meaning to all peoples, whatever the outward interpretation that may be forced upon it. the pattern the titan prometheus took when bound to the pillar by zeus was a cross. the teutonic god woden, or odin, crucified himself on the eternal ash yggdrasill in order to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through su

TYSON DONALD SOUL FLIGHT

als that may be encountered, such as horses, dogs, or cats, have a knowing light in their eyes. the ruling intelligence of this trump is hermes, the greek god of commerce, communication, and wisdom. his oracle is a square pillar that has the bearded head of the god carved into its upper part, located near the central well of the marketplace. if you place a coin upon the stone ledge at the base of the pillar, the god may grant your wish. ii the high priestess hebrew letter: gimel (camel) correspondence: moon path: thirteenth the high priestess is a mature, solemn woman who presides over a sisterhood responsible for the keeping of the books in a great library. those who come to consult the library must gain her approval before they can pass between the pillars that guard its entrance, where

epend on their purpose, although it is not obvious why they should choose one over another. they come to pray and to present their offerings when the shadow of the stone enters the boundary of that part of the temple suitable to their prayers. they crumble the cakes over the grassy earth and pour out the ale. the god of the place is a strange multicolored bird with shining wings that perches atop the pillar when offerings are made, and sounds its approval with shrill and unearthly cries. 24. othila literal meaning: native land general sense: place of birth, homeland, roots, culture, tribe, race, nation, sense of identity, name, house and estate, the grave the land of othila is a countryside in which small holdings with houses upon them are divided by stone walls and hedgerows, so that in t

TYSON DONALD THE MAGICAL WORKBOOK

rms at sides, back straight, chin tucked in, and pelvis pushed forward. strive for straightness in your body, but do not strain. direct your gaze ahead and focus your eyes on the unseen horizon that lies beyond the surface in front of you. take several slow, deep breaths. visualize your body as a rough, natural pillar of gray stone that rises up from the grassy ground in a clearing of the forest. the pillar is of human dimensions, but irregular. feel the sunlight warming one side of the pillar and the coolness of the other side in shadow. feel the grass that grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to gradually give way to autumn as you accelerate the time. the days and night flash past, and the

that grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to gradually give way to autumn as you accelerate the time. the days and night flash past, and the sun and moon trace alternating arcs across the sky. let autumn become winter, and feel grounding and centering 87 the snow cover the browning grass on top of the pillar and pile high around its foot. see the bare gray branches of the forest trees against the grayness of the sky. let winter give way to spring as the snow melts and the new leaves bud and unfurl. allow spring to warm and dry into summer, bringing the year full circle before slowing time to its normal rate. project your awareness downward under the soil, tracing along the hidden sides at t

and pile high around its foot. see the bare gray branches of the forest trees against the grayness of the sky. let winter give way to spring as the snow melts and the new leaves bud and unfurl. allow spring to warm and dry into summer, bringing the year full circle before slowing time to its normal rate. project your awareness downward under the soil, tracing along the hidden sides at the base of the pillar. become aware that the pillar is only a finger of stone projecting up from a much larger mass of bedrock. follow this stone down and down, deep beneath the earth. feel the fissures in the rocks and the water that wells within them. continue ever deeper, until the coolness of the rock gives way to warmth, then heat, and the darkness is replaced by a red glow. go even lower, and observe t

hat glows with dazzling whiteness. contemplate the center of the planet earth for thirty seconds or so. ascend up the way you descended, passing through the liquid iron into the molten rock. watch with your inner vision as it becomes orange, then red, then dark, and changes from liquid magma to solid bedrock. press up past the fissures and pockets of subterranean water until you enter the base of the pillar. emerge from the ground and fill the pillar of gray stone with your awareness. observe that while you were beneath the earth, day has passed into night. in the moonless sky directly overhead is a large star that outshines all the other stars in the black vault of heaven. draw this star downward in the form of a blazing point of light and cause it to enter the pillar through its rounded

r awareness. observe that while you were beneath the earth, day has passed into night. in the moonless sky directly overhead is a large star that outshines all the other stars in the black vault of heaven. draw this star downward in the form of a blazing point of light and cause it to enter the pillar through its rounded, grass-covered top. the star continues to sink until it reaches the heart of the pillar, where it stops. contemplate the star inside the pillar. around the star forms a golden sphere three inches in diameter. the intense blue-white radiance from the star energizes the sphere and causes it to shine with bright golden light. feel its warming rays penetrate every cranny of the stone like sunlight. extend three white rays from the blazing star at the heart of the golden sphere

he star inside the pillar. around the star forms a golden sphere three inches in diameter. the intense blue-white radiance from the star energizes the sphere and causes it to shine with bright golden light. feel its warming rays penetrate every cranny of the stone like sunlight. extend three white rays from the blazing star at the heart of the golden sphere. the first shines up through the top of the pillar into the night heavens, and down through its base to pass through the center of the earth. the second shines outward through the right and left sides of the pillar. the third ray shines outward through the front and back of the pillar. all three rays intersect in the star at right angles, and are infinite in length. contemplate the three rays for half a minute or so. 88 standing exercis

second shines outward through the right and left sides of the pillar. the third ray shines outward through the front and back of the pillar. all three rays intersect in the star at right angles, and are infinite in length. contemplate the three rays for half a minute or so. 88 standing exercises draw the rays back into the star in reverse order-first the ray passing through the front and back of the pillar, then the ray passing through the sides, and finally the ray passing through the top and bottom. release the star and watch it rise straight up from the golden sphere, exiting the pillar at the top and ascending through the air until once more it shines brilliantly in the night sky. the sphere remains within the pillar, glowing warmly. become aware of your own physical body. raise both

t-center shining outward to enlarge the outer surface of your aura into a perfect transparent sphere of palest gold. vibrate upon your breath the following words so that your chest, throat, and nose resonate inwardly "be-fore me, raph-a-el" exhale the remainder of your breath while maintaining your enlarged stature and your expanded aura visualize the yellow of the eastern pentagram transfer into the pillar behind it. as the pillar turns yellow, the pentagram fades to a clear golden-white. 158 moving exercises the yellow pillar thickens and solidifies into the towering, yellow-robed angel raphael. the angel stands barefoot beyond the circle, gazing down at you with vigilant awareness in its pale gray eyes. its golden hair is the same color as its robe. the human face of the angel glows wit

gs to fill the eastern quarter. draw a deep breath and hold it four slow beats as you focus your awareness in your heart-center. vibrate upon your breath the following words "be-hind me, gab-ri-el" exhale the remainder of your breath while maintaining your enlarged stature and your expanded aura. without turning your head, visualize behind your back the blue of the western pentagram transfer into the pillar beyond it. as the pillar turns deep blue, the western pentagram fades to a clear golden-white. the blue pillar thickens and solidifies into the towering, blue-robed angel gabriel. the angel stands barefoot beyond the circle, gazing down at you with vigilant awareness in its eyes. the golden-brown eagle's head of the angel glows with the residual energy of your vibrated words. watch with

l energy of your vibrated words. watch with your astral awareness as the angel opens wide its white wings to fill the western quarter. vibrate upon your breath the following words "at my right hand, mich-a-el" exhale the remainder of your breath while maintaining your enlarged stature and your expanded aura. while still facing east, visualize the bright red of the southern pentagram transfer into the pillar beyond it. as the pillar in the south turns red, the pentagram fades to a clear golden-white. the red pillar thickens and solidifies into the towering, scarlet-robed angel michael. the angel stands barefoot beyond the circle, gazing down at you with vigilant awareness in its golden eyes. the maned lion's head of the angel glows with the residual energy of your vibrated words. watch with

g ritual of the pentagram 159 draw a deep breath and hold it four slow beats as you focus your awareness in your heart-center. vibrate upon your breath the following words "at my left hand, aur-i-el" exhale the remainder of your breath while maintaining your enlarged stature and your expanded aura. while continuing to gaze eastward, visualize the dark green of the northern pentagram transfer into the pillar beyond it. as the northern pillar turns green, the pentagram fades to a clear golden-white. the green pillar thickens and solidifies into the towering, green-robed angel auriel. the angel stands barefoot beyond the circle, gazing down at you with vigilant awareness in its dark eyes. the brown bull's head of the angel glows with the residual energy of your vibrated words. watch with your

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

all be called "asti" the name of their great house shall be called "abet" the [priest] shall be called "qen-aha" and their domain shall be called "kau-mesent" from this day onwards [fn#101] the month thoth [fn#102] the month choiak [fn#103] the month tybi [fn#104] the mouth mechir. xviii. and ra said unto heru-behutet "these enemies have sailed up the river, to the country of setet, to the end of the pillar-house of hat, and they have sailed up the river to the east, to the country or tchalt (or, tchart,[fn#105] which is their region of swamps" and heru-behutet said "everything which thou hast commanded hath come to pass, ra, lord of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof s

so great was the abhorrence which the ancient egyptians expressed for whatever tended to promote luxury, expense, and voluptuousness, that in order to expose it as much as possible they erected a column in one of the temples of thebes, full of curses against their king meinis, who first drew them off from their former frugal and parsimonious course of life. the immediate cause for the erection of the pillar is thus given: technatis,[fn#280] the father of bocchoris, leading an army against the arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. this gave him a great affection for a mean and frugal diet, and i

was melkander (melkarth, and that of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, which answers to the greek name athenais. xvi. isis nursed the child by giving it her finger to suck instead of the breast. she likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. this she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. the goddess then made herself known, and asked that the pillar which supported the roof might be given to her. having taken

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

imes; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men

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

hat it is the light that emanated from the first light, which is wisdom. it, too, surrounds everything as it says the earth was filled with his notes to page 130 243 glory (isa 6:3. on the description of shekhinah as the light taken from the first light, which is identified as the fear of the lord, and hidden away for the righteous, see 131, p. 215. see also 133, p. 219. 82. in bahir, 71, p. 161, the pillar that connects heaven and earth and sustains the world is identified as the righteous one (saddiq. see also 85, p. 171, where the souls of the righteous are described as issuing from the spring (ma ayan) to the great pipe (sinnor ha-gadol) whence they cleave to the tree. the righteous ones of israel below serve as a catalyst to incite this process. in 105, p. 189, the eighth of the ten s

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

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 in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these

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bligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, b

of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolist

to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sign, the sign of silence, the grip, and order greeting) hiereus "frater/soror, i will now proceed to instruct you in the secret grip and h

elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out

ry powerful symbols and are not only used in the hall of the neophyte but for several other magical workings. the triangle is also referred to as the triangle of manifestation, and in the charging of a telesmata, it is often placed inside this white triangle, which allows the energies to be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars in the hall of the neophyte are described in the lesson 'highlights of knowledge lecture one" these are highlights of the knowledge lecture that can be found in the golden dawn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the nort

wn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incid

ck pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the painti

ses are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two

n the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars work from the north and south. in 31 addition, these banners are barriers or sign posts for the eastern and western part of the hall. they act as reflectors through which the light can travel from one end of the temple to the other and back again, thus creating kind of a handball court in the temple where the light itself is the ball bouncing from one wall back to the next, or in this

orm to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of

is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cite

0 0 INITIATION CEREMONY

nd sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple 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

arkness is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: 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. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram ar

astern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his fourth and final consecration. hiero: hierophant returns to throne. hiereus: takes his place between the pillars. heg: conducts candidates to the east of the altar facing hiereus. hiereus: gives sword and banner to hegemon to hold. hiereus: frater xyz, i now proceed to instruct you in the secret signs, grip and token, grand word and password for the present time for this grade. firstly, advance your left foot about six inches: this is called the step of the grade. the sign is two-fold; the saluti

ou of the strict silence you have sworn to maintain. the password is (blank) which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order, may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hiereus: draws candidate forward between the pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let the final consecration of the candidate take place. kerux: goes to the north and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i purify thee finally with water. dad: censing as stolistes has done. dad: frater xyz

n take place in the path of light. hiero: stands holding sceptre and banner as in the opening. kerux: goes to the north east. heg: takes candidate behind black pillar, and stands behind kerux. hiereus: takes place behind hegemon. stol: takes place behind hiereus. dad: takes place behind stolistes. all salute on passing hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hie

e to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show

ux: goes from south to the south east. heg: goes to the north and leads the new neophyte by west and south to the kerux. hiereus: falls in behind neophytes. stol: falls in behind hiereus. dad: falls in behind stolistes. sentinel: ends the procession. all salute as they pass the hierophant. hiereus: drops out when his throne is reached. heg: passes hierophant twice and then takes his place between the pillars. directs neophytes to follow kerux. heg: directs neophyte to his seat in the north. all officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of th

1 10 INITIATION CEREMONY

ophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux:

says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: the

ophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte

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

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

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

llars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light

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

l of the waters of creation. stol: makes 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 te

3 8 INITIATION CEREMONY

, 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 giving. light producing. by what symbol dost thou seek t

ry and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the greek cross of the 13 squares and admits him. heg: behold he hath placed his tabernacle in the sun. heg: leads theoricus to north 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

4 7 INITIATION CEREMONY

gram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philos

hokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the

ABRAMELIN1

of the deity. it was thus that pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. the schemahamphorasch or divided name is a qabalistical method of investigating the natures of the name of four letters i h v h (jehovah, which is considered to contain all the forces of nature. there are in the book of exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of israel against the egyptians. each of these three verses consists in the hebrew of seventy-two letters, and by writing them in a certain manner one above another, seventy-two columns of three letters each are obtained; each column is then treated as a name of three letters, and the explanation of these is sought for in certain

ADEPTUS MINOR INITIATION

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

ALEISTER CROWLEY ACROSS THE GULF

might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed wit

ALEISTER CROWLEY BOOK OF LIES

leth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of 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 t

ALEISTER CROWLEY BOOK OF THE LAW

ii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. i

ALEISTER CROWLEY LIBER 777

cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the chi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the order as a neophyte by the three principal officers, thus uniting the cross with the triangle. he may then be placed between the pillars of the temple, to receive the fourth and final consecration. in this position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this

of the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country. mohammed's talisman, allah, was good only from persia to the pillars of hercules. the buddha's, anatta, operated only in the south and east of asia. the new talisman, thelema, is master of the planet. but now observe how the question of the magical link arises! no matter how mighty the truth of thelema, it cannot prevail unless it is applied to any by mankind. as long as the book of the law was in manuscript, it could only affect the small group amongst

on each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of two superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. 345 ii. of the officers of the mass. the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priest

ALEISTER CROWLEY SEPHER SEPHIROTH

n( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( t

k, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cov

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.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the

ass, perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx 615 a footstool *mwdh to swell, heave (see 51 *myh 616 the ancient of days: a title of kether nymwy kyt( swords twbrx day *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the do

wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters

est *np ye shall cleave unto hwhy( gnot h read; cf. 192 *hwhyl myqbdx giants (fully written only in num. 13:33 *mylypn cups *mylps 781 turn, roll *np) 782 unto the place (ex. 23:20 *mwqmh l) 783 vine *npg 786 smooth tw#p fire from heaven (ii kings 1:10) mym#h nm) fines, penalties *nwmm eternal foundation of the world: a title of yesod *mlw( dwsy 787 a wheel; one of the auphanim *npw) the hooks of the pillars (ex. 27:10, 11 *mydwm(h ywwl 788 the secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance, victory tw(w#y 795 treasure; hidden or secret thing *nwm+m 796 the cup of affliction hl(rth swk 797 essence of glory *dwbkh mc( 800 sagittarius: a bow; a rainbow (the t

18 boils *nyx# 1020 green (see s.d. p. 104 *nn(r 1022 an oven, furnace *n#bk the abyss of height *mwr qmw( 1025 the secrets of wisdom hmkx twmwl(t my god, my god, why hast thou forsaken me (cf. 1029) yntqb )ml yhl) yhl) 1026 the world of yetzirah (formation; referred to the ruach *hrycyh mlw( 1029 my god, my god, why hast thou forsaken me (cf. 1025) yntqb# hml yhl) yhl) fillets (i.e. bindings [of the pillars *mhyqw#x 1030 pain, trouble, misery *nwbc( bc( eternity (lit. ga cycle of cycles h *myrwd rwd 1031 and god said: let us make man in our image (gn. 1:26) wnmlcb md) h#(n myhl) rm)yw 1032 first swirlings: the sphere of the primum mobile (referred to kether) mylglgh ty#)r and god made *myhl#(yw 1034 male and female created they them (gn. 1:27) mt )rb hbqnw rkz 1036 tongues *nw#l 1038 tabl

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action, courage and mobility. al iii,71 "hail! ye twin warriors about the pillars of the world! for your time is nigh at hand" the old comment 71. a final pronouncement of his attributes. i do not know the exact meaning of v.71 (later, autumn 1911. yes: i do) this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix sol in libra) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars o

ALEISTER CROWLEY THE OTO GNOSTIC MASS

on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. shoul

ALEISTER CROWLEY EQ I 1

eet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that il

he placed her child in the manger of the moon. likewise was mithras born under the tail of the sea-goat, and horus, and krishna- all mystic names of the mystic child of light. i am the ancient child, the great disturber, the great tranquilliser. i am yesterday, to-day, and to-morrow. my name is alpha and omega- the beginning and the end. my dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock 191 caught up in

he walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. i am born as an egg in the east, of silver, and of gold, and opalescent with the colours of precious stones; and with my glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock 191 caught up in the coils of a serpent of fire. over the pillars of aethyr do i sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth

again, and be placed in the manger of the moon in the stable of the sun. for, children! when ye halt at one thing, ye cease to open yourselves to all things. for to come to the all, ye must give up the all, and likewise possess the all. verily ye must destroy all things and out of no-thing found and build the temple of god as set up by solomon the king, which is 197 placed between time and space; the pillars thereof are eternity, and the walls infinity, and the floor immortality, and the roof- but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose foot

ss, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth f

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ove her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how gi

and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhan

calling and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eyed stars, the pillars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god

ALEISTER CROWLEY EQ I 5

e very round, with perfectly black pupils, perfectly white iris, and the cornea pale blue. the sense of desolation is so acute that i keep on trying to get away from the vision. i told him that i could not understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going. now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. and now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm. and now i hear the meaning of the muttering: i am he who was before the beginning, and in my desolation i cried aloud, saying, let me behold my countenance in the concave of the abyss. and

nor thinketh, so that which i say is true, because i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. and the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be usel

key. and from the love of these two have i come, who am the warden of pop and the servant of them that dwell therein. though all crowns fall, mine shall 49 not fall; for my plumes reach up unto the knees of him that sitteth upon the holy throne, and liveth and reigneth for ever and ever as the balance of righteousness and truth. i am the angel of the moon. i am the veiled one that sitteth between the pillars veiled with a shining veil, and on my lap is the open book of the mysteries of the ineffable light. i am the aspiration unto the higher; i am the love of the unknown. i am the blind ache within the heart of man. i am the minister of the sacrament of pain. i swing the censer of worship, and i sprinkle the waters of purification. i am the daughter of the house of the invisible. i am the

y that of themis) bou-saada "december" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger. and the column of fire is dancing among the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the

yes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the centre of the rose. now it is seen that the rose is a vast ampitheatre, with seven tiers, each tier divided into seven partitions. and they that sit in the amphitheatre are the seven grades

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

he hath permitted them to enter thus far within the frontiers of eden, so that his thought should never swerve from compassion. but do thou behold the brilliance of love, that casteth forth seven stars upon thine head from her right hand, and crowneth thee with a crown of seven roses. behold! she is seated upon the throne of turquoise and lapis lazuli, and she is like a flawless emerald, and upon the pillars that support the canopy 121 of her throne are sculptured the ram, and the sparrow, and the cat, and a strange fish. behold! how she shineth! behold! how her glances have kindled all these fires that have blown about the heavens! yet remember that in every one there goeth forth for a witness the justice of the most high. is not libra the house of venus? and there goeth forth a sickle th

divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagr

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for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the

ntinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the 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 ear

he 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 praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the p

eeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon

ce of a primal sleep! and the voice of ages answered unto my soul: i am he who formulates in darkness, but the darkness comprehendeth it not" and this is to confirm the link established between the neschamah and the genius by communicating the conception thereof unto the ruach. thus, therefore, osiris speaketh in the character of the higher soul, the symbolic form of which is now standing between the pillars before him. the second circumambulation then takes place in the path of darkness, the symbolic 255 light of occult science leading the way. this light of the kerux is to show that the higher soul is not the only divine light, but rather a spark from the infinite flame. after the kerux comes the hegemon, the translator of the higher self, leading the candidate, then the stolistes and da

which is in the beyond. the "hierophant" then slowly lowering his sceptre, says "child of earth! remember that unbalanced force is evil. unbalanced mercy is but weakness: unbalanced severity is but oppression. thou hast known me; pass thou on unto the cubical altar of the universe" thus formulating the force of the hidden central pillar. the hierophant then leaveth his throne and passeth between the pillars, halting at either the station of harpocrates, the place of the evil triad, or at the east of the altar. the hiereus standeth on the left of the candidate, and the hegemon on his right. thus again completing the formulation of the triad of the three supernals. the hierophant and hiereus may hold their banners; anyhow it is done astrally; and the higher self of the candidate will be for

its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follows: the hierophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the

harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between the pillars bound with the rope, like the mummied form of osiris between isis and nephthys. and in this position doth the fourth and final consecration by the goddesses of the balances take place; the aspirant for the first time standing between the pillars, at the point wherein are localized the equilibrated forces of the balances, and meanwhile the kerux goeth to the north in readiness for the c

he balances, and meanwhile the kerux goeth to the north in readiness for the circumambulation, so as to link the latter with the final consecration of the candidate. the "stolistes" then says "frater x y z, i finally consecrate thee by water" and the "dadouchos "frater x y z, i finally consecrate thee by fire" and the effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemo

e secret signs and token of the 0= 0 grade, and by this symbol of the hermetic cross" the neophyte is then conducted to the west, and being placed between the mystic pillars, pledges himself to secrecy. the "hierophant" congratulating him, finally says "let the neophyte enter the path of evil" then the following takes place "hiereus" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek the hidden knowledge in the name of adonai "hiereus" and the angel samael (angel of evil) answered an said: i am the prince of darkness and of night. the wicked and rebellious man gazeth upon the face of nature and he findeth therein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

es of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant mag

ese are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mighty one! ruler of light and of darkness: we adore thee and we invoke thee! look with favour upon this neophyte who now kneeleth before thee; and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful servant of the mighty ones, to the glory of

ne ineffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my

over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live again: and whosoever liveth and believeth on me shall never die! i am the fir

ar altar. in the lower half of the rectangular room, the following symbols are displayed: upper portion and to either side: two squares with upright equilateral triangles inside, the left identified as "black pillar" and the right as "white pillar. in the center of the lower half of the room is a rectangle with the word "chief. somewhat above the bottom of the room are two rectangles in line with the pillars: the left is marked "third" and the right is marked "second. in the center of the lower end of the room is a longer rectangle, below all the others and marked "other members. finally, at the bottom of the left side is a thin rectangle to indicate a closed door marked "entrance. it is abi-agnus, lamb of the father; it is, by metathesis, abi-genos, born of the father; bia-genos, strength

ALEISTER CROWLEY EQUINOX EQ I 3 3

and address, and all future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentag

ALEISTER CROWLEY EQUINOX EQ I 3

rd! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and

ss can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke "that they shall force him to "manifest himself unto visible appearance" he then places the sigil between the pillars, himself at the east facing west. then in the sign of the enterer doth he direct the whole current of his will upon the sigil. thus he continueth until such time as he shall perceive his will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. he now looks towards the quarter that the spirit is to appear in, a

at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer unto the great gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magi

d of darkness thus "shroud of concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men" then carefully formulate the shroud of concealment around thee and say "i receive thee as a covering and as a guard" 158 then the mystic words. r. still formulating the shroud say "before all magical manifestation cometh the knowledge of the hidden light" then move to the pillars and give the signs and steps, words &c. with the sign enterer project now thy whole will in one great effort to realise thyself actually "fading out" and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually, gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee

"child of earth &c, endeavouring now to see it physically; then at the words "we receive thee &c, he draws the form towards him so as to envelop him, being very careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form the magician says "before all magical manifestation cometh the knowledge of the divine light" he then moves to the pillars and gives the signs &c, endeavouring with the whole force of his will to feel himself "actually" and "physically" in the shape of the form desired. at this point he must see, as if in a cloudy and misty manner, the outline of the form enshrouding him, though not yet completely and wholly visible. when this occurs, but not before, let him formulate himself as standing between the vast p

of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the west of the altar in the position of the candidate in the "enterer" and at the same time astrally projects hi

umambulation the adept aspirant halts at the south and repeats the meditations in l. o. and as he passes unto the east, he repeats alike the words of the hierophant and of the hegemon. p. and so he passes to the west of the altar, led ever by the angel torch- bearer. and he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the hierophant. q. and now doth the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so

sis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign invoke the power that it remove the darkness from his spiritual vision. so let

behold before him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the mental vision: yet owing unto the 162 spiritual exaltation of the adept it may sometimes appear as if he beheld it with his mortal eye) then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the temple of heaven. s. and so again does he aspire to see the glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the "enterer" the place of glory. t. now let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop, a

ith those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the alembic head, and distil first in balneum mariae, then in balneum arenae till what time the mixture be clean distilled over. s. now let the alche

ALEISTER CROWLEY EQUINOX EQ I 4 3

divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagr

ALEISTER CROWLEY EQUINOX EQ I 4

ith the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was on a journey. 159 these meditations are called objective cognitions, by concentrating on certain nerve centres super-physical sensations are obtaine

ALEISTER CROWLEY EQUINOX EQ I 6 2

ddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagr

ALEX SANDERS THE KING OF THE WITCHES

k. it was like a miracle to ron to hear laughter in the house again and to be able to face each day eagerly. no matter how much money he spent on alex it was worth every penny. a ballroom? certainly he should have one, and the best architect in the district was called in to convert the billiard room. when the grand opening party was held, the room was exactly as it had appeared in alex's visions. the pillars supporting the ceiling were each draped with a differentcoloured length of silk; a bar was built across one end of the room; and right in the middle of the parquet floor had been painted a huge magic circleadorned with the cabalistic symbols handed down from the ancient hebrews. the wild life had come true; the demons had done their work. money begets money; now that alex had all that

witch, those inside the circle dance round singing the chant 'eko, eko azarak' which is sung in all esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectl

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

th a selfish end in view, but to present the garnered treasures of the world, and thus shew their love "again the word went forth: leave all behind and pass beyond the portal, laden with naught of- 245- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust earth. they waited and discussed. the rest of those who were prepared entered into light and passed between the pillars of the gate; they left behind the loads they brought and entered free, and were accepted, carrying naught "because they travelled as a group, and as a group progressed and grasped, the group responded to the divine command and halted. there they waited, standing before the portal of the path, grasping the garnered treasures of a thousand cycles. naught did they wish to leave behind. th

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ing between" as you do this remember that your soul is observing you, the personality, progressing on this middle way. 6. then take the following seed thoughts for careful reflection- 196- discipleship in the new age- volume i copyright 1998 lucis trust 1st month i stand in light, the one who can observe. 2nd month the distant, wandering one, who is my little self, i call to me. 3rd month between the pillars of the way, i pass. i leave these twain on either hand. 4th month the middle way leads to a bridge and on that bridge i stand. 5th month and on that bridge i meet my self. 6th month and thus the two are one and harmony is now established. february 1939 my brother: in my last communication to you, i dealt very thoroughly with the problem of your "manifestation within the planetary life

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

owing questions and supplies the needed answers "where is the animal, o lanoo? and where the man? fused into one, o master of my life. the two are one. but both have disappeared and naught remains but the deep fire of my desire. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of my life, but they suffice, and, when the right time comes, i, thy lanoo, will follow fast upon the shaft i sent. the horses i will leave upon this s

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

teric names and symbols of this differentiation: 1. the stage of the "awakening urge" of this stage, the half-opened eye is the symbol. the neophyte, just admitted into the ashram, becomes (as the book of instructions for neophytes expresses it "the victim of a dual sight. with the right eye he sees a shaded way into the central ashram; from point to point, from light to dark and dark to light as the pillars point the way, he sees a narrow corridor and at the end a room; within that room the passing figure of the master appears and disappears. with the left eye, a world of mist and fog, of gloom and shadowy forms is seen a land of woe and dire distress, with light and shadow moving back and forth. from- 441- discipleship in the new age- volume ii copyright 1998 lucis trust within that gloo

you must develop the ability to pass before you have the complete freedom of the ashram. you have already learnt to pass seven of them and they, for you, are now non-existent. 4. the stage of the "withdrawing alcove" i have to put these aspects of consciousness into material symbolic forms so as to bring pictorially to your attention the phases of approach which you and all disciples must follow. the pillars (again symbolically) no longer stand on either side of your way of approach. though there for others, for you they constitute no longer any concern. the way stretches clear before you. the hope of free admittance into the room where the master works is a present possibility. but within the ashram, protecting the seclusion of the master, is the antechamber to the place where he works an

d; you will have reached the point where you can enter the "room of withdrawal" again i speak to you in symbols. you are nearly sixty years old, my brother. the sixty-third year of your life, as in the life of all disciples, will be one of crisis and of supreme opportunity, and towards that point you should look and for it you should make preparation. the interim should be a time wherein you pass the pillars, wherein you go from point to point with your consciousness held steady within the ashram and your personality activity adhering to the task imposed by your soul. a basic decision will shortly confront you, and upon that decision will depend your right of entry, technically understood. i may not even indicate to you the nature of the coming crisis, nor may i give you any hint as to wha

ictures upon which to reflect, seeking to read behind their symbolism the message of your soul to you, the personality. i. a quiet sea of midnight blue. above, the shining, round-faced moon. across the sea, a path of light, and moving slowly down that path a little boat and smiling, with the oars in hand h.s.d. is seen. ii. a pillared cloister, dappled with the sun and broken by the shade cast by the pillars. a garden spreads on either side, redolent with the smell of many flowers and noisy with the hum of many bees and gay with butterflies. ten times a bell rings out. its tone is deep and clear and musical. but the one who sits and writes and thinks beneath the cloister's shade moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and calm, of books

ALICE BAILEY THE LABOURS OF HERCULES

ght and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass

upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my son, go forth. pass through the gate and enter on the way. perform thy labor- 19- the labours of hercules and return to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great act of service was begun. the story that they tell carries instruction for the sons of men, who are the sons of god. the son of mars, diomedes of fiery fame, ruled in the land beyond the gate, and there he raised the horses and the mares of war, upon the marshes of his land. wil

rstood. let him proceed to labor once again, enter the second gate, returning with dispatch" the second gate stood open wide and, from the light which veiled the distant scene, a voice emerged and said "pass through the gate. proceed upon thy way. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find th

ew diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled feet towards the doe, she likewise claimed possession "not so" she said "artemis, fairest maid; the doe is mine and mine it must remain- 47- the labours of hercules too young until today, it now can be of use. the golden antlered hind is mine, not yours, and mine it shall remain" hercules, standing between the pillars of the gate, listened and heard the quarrel, and wondered much as the two maidens strove for possession of the doe. another voice fell on his ear, and with commanding accents said "the doe belongs to neither maid, o hercules, but to the god whose shrine you see on yonder distant mount. go rescue it and bear it to the safety of the shrine, and leave it there. a simple thing to do, o son

his way, back to the teacher of his life "i have fulfiled the task, set by the great presiding one. simple it was, except for length of time and wariness of search. i listened not to those who made their claim, nor faltered on, the way. the doe is in the holy place, close to the heart of god [81] and likewise, in the hour of need, close to my heart also "go look again, o hercules, my son, between the pillars of the gate" and hercules obeyed. beyond the gate, the landscape stretched in contours fair and on the far horizon stood the temple of the lord, the shrine of the sun-god, with glistening battlements, whilst on a nearby hill there stood a slender fawn "did i perform the test, o teacher wise? the fawn is back upon the hill where i earlier saw it stand" and from the council chamber of th

ANALYSIS OF THE 5 6 INITIATION

and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a poten

BLAVATSKY H P ANTHROPOGENESIS

vol. 2, page] 147 agreement of dates. on globe a in the first round (b) as the "seed of life" on globe d in the fourth round; and (c) as the "seed of man" at the beginning of every root-race- in our fifth race especially. the very commencement of the latter witnesses, during the dvapara yuga* the destruction of the accursed sorcerers "of that island (plato speaking only of its last island) beyond the pillars of hercules, in the atlantic ocean, from which there was an easy transition to other islands in the neighbourhood of another large continent (america. it is this "atlantic" land which was connected with the "white island" and this white island was ruta; but it was not the atala and the "white devil" of colonel wilford (see "asiatic researches" vol. viii, p. 280, as already shown. it ma

ic in the northern portion of the tropics "apart from this fact, the supposition of an ancient continent in those latitudes, the vestiges of which may be found in the volcanic islands and moun[[vol. 2, page] 223 the magicians of atlantis. tainous surface of the azores, the canaries and cape de verdes, is not devoid of geographical probability. the greeks, who, moreover, never dared to pass beyond the pillars of hercules, on account of their dread of the mysterious ocean, appeared too late in antiquity for the stories preserved by plato to be anything else than an echo of the indian legend. moreover, when we cast a look on a planisphere, at the sight of the islands and islets strewn from the malayan archipelago to polynesia, from the straits of sunda to easter island, it is impossible, upon

decrease of velocity in the earth's rotation "when the wheel runs at the usual rate, its extremities (the poles) agree with its middle circle (equator, when it runs slower and tilts in every direction, there is a great disturbance on the face of the earth. the waters flow toward[[footnote(s[[footnote continued from previous page] portions of the submerged fourth-race continent which were "beyond the pillars of hercules" and which happened to keep above water after the general cataclysm. the last remnant of these- plato's atlantis, or the "poseidon (another substitute or rather a translation of the real name- was the last of it some 11,000 years ago. most of the correct names of the countries and islands of both continents are given in the puranas; but to mention them specially, as found i

9,000 years, which plato declared had passed since the submersion of the last atlantis, a very strange fact is made apparent. bailly remarked, but distorted it by his interpretation. the secret doctrine may restore the figures to their true meaning "first of all" we read in "critias" that "one must remember that 9,000 years have elapsed since the war of the nations, which lived above and outside the pillars of hercules, and those which peopled the lands on this side[[footnote(s* some derive the word from paras which produced pars, persia, pars; but it may be equally derived from pitar or pitris, the hindu progenitors of the fifth race- the fathers of wisdom or the sons of "will and yoga- who were called pitar, as were the divine pitars of the first race* see for these traditions the "coll

e strength of hazy metaphors scattered throughout the prophets, and in st. john's revelation, a grand but re-edited version of the book of enoch, on these insecure grounds christian theology built its dogmatic epos of the war in heaven. it did more: it used the symbolical visions, intelligible only to the initiates, as pillars upon which to support the whole bulky edifice of its religion; and now the pillars have been found very weak reeds, and the cunning structure is foundering. the entire christian scheme rests upon these jakin and boaz- the two contrary forces of good and evil, christ and satan the[[agathai kai kakai dunameis. take away from christianity its main prop of the fallen angels, and the eden bower vanishes with its adam and eve into thin air; and christ, in the exclusive cha

hoth-lunus is the septenary[[footnote(s* khanoch, or hanoch, or enoch means the "initiator" and "teacher" as well as the "son of man" enos (vide genesis iv, 26, esoterically[[vol. 2, page] 530 the secret doctrine. god of the seven days, or the week. esoterically and spiritually, enoichion means the "seer of the open eye" the story about enoch, told by josephus, namely, that he had concealed under the pillars of mercury or seth his precious rolls or books, is the same as that told of hermes "the father of wisdom" who concealed his books of wisdom under a pillar, and then, finding the two pillars of stone, found the science written thereon. yet josephus, notwithstanding his constant efforts in the direction of israel's unmerited glorification, and though he does attribute that science (of wi

BLAVATSKY H P COSMOGENESIS

hetical) nature of ether, or rather of the akasa, and other mysteries, in short, can alone lead to the knowledge of forces. it is that substance against which the materialistic school of the physicists rebels with such fury, especially in france* and which exact science has to advocate notwithstanding. they cannot make away with it without incurring the risk, like a modern samson, of pulling down the pillars of the temple of science, and getting buried under its roof. the theories built upon the rejection of force outside and independent of matter pure and simple, have been all shown fallacious. they do not, and cannot, cover the ground, and many of the scientific data are thus proved unscientific "ether produced sound" is said in the puranas, and the statement is laughed at. it is the vib

in a desultory and mechanical manner, but have been evolved from simpler matters- or perhaps, indeed, from one sole kind of matter- i do but give formal utterance to an idea which has been, so to speak, for some time 'in the air' of science. chemists, physicists, philosophers of the highest merit, declare explicitly their belief that the seventy (or thereabouts) elements of our text-books are not the pillars of hercules which we must never hope to pass "philosophers in the present as in the past- men who certainly have not worked in the laboratory- have reached the same view from another side" thus mr. herbert spencer records his conviction that 'the chemical atoms are produced from the true or physical atoms by processes of evolution under conditions which chemistry has not yet been able

BLUE EQUINOX

of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-s

bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn as

of all its wealth, bereft of all its images, unweft its magic web, its tools all broken, its name forgot, its word unspoken, the equinox 190 widowed of its undying lord, its bowl of silver broke, its cord of gold unloosed, its shining ladders thrown down, its ears more deaf than adders, its window blind, its music stopped, from its place in heaven dropped, from its starry throne was hurled beyond the pillars of the world. borne from the byss of light to the dark night! the moon had sunk behind the tower when, for a moment, by the power of nature, as even the eagle s eye turns wearied from the sun, did i fall from the conning-crag, that springs above the universe of things, into the dark impertinence of the mirrored lies of sense. yet, when i sought the stars to espy and ree the runes of de

it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. shoul

BOOK OF ENOCH

uth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious

DAVID ICKE CHILDREN OF THE MATRIX

wn of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each oth

arisn, aramaic or syrian, lykian, lydian, corinthian, ionian, cretan or "minoan, pelasgian, phrygian, cappadocian, cilician, theban, libyan, celto-lberian, gothic runes, etc, were all really local variations of the standard aryan hitto-sumerian writing of the aryan phoenician mariners, those ancient pioneer spreaders of the hittite civilisation along the shores of the mediterranean and out beyond the pillars of hercules [between spain and north africa] to the british isles."40 in truth, this was the nordic race and the nordic-reptilian "aryans" returning to the lands from which many of their ancestors came after the atlantean cataclysms. the evidence presented in this chapter, and this is a fraction of what exists even after thousands of years of suppression, supports waddell's conclusion

llluminati in politics, business, banking, media, and the military the pentagon is the centre of the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sphinx" figures. inside, according to former 33rd degree freemason, jim shaw, are many reptilian images when this statue was unveiled of george washington, the first president of the united states, the people could not understand why their esteemed george was depicted in such a strange, half-naked, pose

said to follow their prophecies. these knucklebones were used in the mystery school "holy place" known as the tabernacle. here we have yet another religion originating from the same source and another perpetuation of the jesus myth. the gold plates, smith said, were written in "reformed egyptian. from this came the book of mormon two years later and his followers became the mormon church in 1830. the pillars of the early church were smith, his brother hiram, and another guy called brigham young. they were all high-degree freemasons and all from the merovingian bloodline- the same as piso, constantine, james 1st, etc, etc. it is no surprise, therefore, to find that the rothschilds, through their kuhn, loeb financial operation in new york, funded the expansion of the mormons. kuhn, 222 child

DAVID ICKE THE BIGGEST SECRET

ingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north

rian, karian, aramaic or syrian, lykian, lydian,corinthian, lonian, cretan or minoan, pelasgian, phrygian, cappadocian, cilician,theban, libyan, celto-iberian, gothic runes etc, were all really local variations of thestandard aryan hitto-sumerian writing of the aryan phoenician mariners, those ancientpioneer spreaders of the hittite civilisation along the shores of the mediterranean and outbeyond the pillars of hercules to the british isles.39official history asks us to believe that the people of britain were savages who werecivilised only after the romans came. this is not true and in fact the romans said theopposite. roman records say that the britons were generally civilised and their customs70much the same as the gauls. of course they were. they were the same people with thesame origin

ruebabylonian brotherhood style. one documented case shows the templars charging 60 percent interest on the late payment of a debt. one of the plans promoted by the templarswas the creation of a united states of europe and under different guises and fronts theirmasters in the brotherhood have achieved just that. the creation of the european unionwith its single central bank and currency is one of the pillars of the brotherhood agenda.some of the advanced knowledge inherited by the templars was that of the earthsenergy grid, the network of magnetic force lines known as ley lines, dragon lines ormeridians. the major sacred sites are where many of these lines cross, creatingenormous vortices of energy. if you perform a black magic ritual and human sacrifice atthese points the deeply negative

gstone near the altarand saw an engraving on the underside depicting two men on one horse. this symbolwas the first seal of the knights templar. the flagstone became known as the knightsstone and can be seen in the village museum. when sauniere realised there might besomething of importance to find, he continued the search alone. the breakthrough camewhen he dismantled the altar and inside one of the pillars he found hollow woodentubes, sealed with wax. inside those he discovered parchments which, he laterestablished, were written in code. after consulting his church superiors in carcassonne,he travelled to paris and the roman catholic occult research centre called st sulpicefigu e 20: the extendedpentagram identified bydavid wood and iancampbell in the areaaround rennes-le-chateau. they c

rf building. again in thebrotherhood cities you will invariably find a skyscraper shaped like an obelisk becauseof the effect that has on the energy field and the harnessing of solar energy. big ben, thefamous clock at the houses of parliament in westminister is also an obelisk. the wordben is cymric and gaelic for mountain and in ancient egypt ben related to the sacredben ben stone on the top of the pillars in on, the city of the sun. these pillars becamesymbolised by the obelisk and it was said to be the point where the gods descended tothe earth. the bennu bird- the inspiration for the phoenix- sat on the ben ben stone,according to legend.4 there is also another significance for the millennium dome andcanary wharf which i will explain later.the street plans of major cities are designed

DEMONIC BIBLE

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

DION FORTUNE MYSTICAL QABALA

hokmah we shall have to say something about binah. let it be noted, then, that binah is assigned to the planet saturn and is called the superior mother. 5. in binah and chokmah we have the archetypal positive and negative; the primordial maleness and femaleness, established while "countenance beheld not countenance" and manifestation was incipient. it is from these primary pairs of opposites that the pillars of the universe spring, between which is woven the web of manifestation. 6. as we have already noted, the tree of life is a diagram matic representation of me universe on which the positive and negative, male and female aspects are represented by the two flanking pillars of mercy and severity. it may seem strange to uninstructed thought that the title of mercy should be given to the ma

e of magnetism popularly referred to as"(salt) it" in tiphareth, the christ-centre, the force becomes spiritual inspiration, illumination, the influx from the higher consciousness. if it is positive in type, it becomes the dionysiac inspiration, a divine [page 138] inebriation; and if it is negative, it becomes the impersonal, all-harmonising christ-love. 45. when the transmutation is worked upon the pillars we are impressed by the truth of the ironical french phrase plus qu'il change, plus c'est ia meme chose. chokmah, pure dynamism, pure stimulus without formed expression, in chesed becomes the upbuilding, organising aspect of evolution; anabolism, as distinguished from the katabolism of geburab. in chesed the chokmah force becomes that peculiarly subtle form of magnetism which gives pow

d of earned success- that is to say, success achieved after struggle. the six of pentacles is material success; in other words, power in equilibrium. part iii chapter xxi the four lower sephiroth mystical qabala page 147 1. the ten holy sephiroth, when arranged upon the tree of life in their traditional pattern, fall into three main horizontal divisions, as well as the three vertical divisions of the pillars. the highest of these horizontal divisions consists of the three supernals, which for all practical purposes are beyond the sphere of our comprehension. we posit them as fundamental principles which must exist if subsequent manifestations are to be explained. they represent pure being and the opposing principles of activity and passivity, and they are well described by calling them the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

cred-texts.com/egy/ebod/ebod18.htm (5 of 14 [8/10/2001 11:27:39 am] the words of the god tmu come to pass "i am the god tmu in [my] rising;[2] i am the only one. i came into existence in nu (6) i am ra who rose in the beginning [he hath ruled that which he made][3 (7) who then is this? it is ra who rose for the first time in the city of (8) suten-henen[4 [crowned][5] as a king in [his] rising.[6] the pillars of shu[7] were not as yet created, when he was upon the (9) high place of him who is in khemennu.[8 "i am the great god who gave birth to himself, even nu (10 [who] created his name paut neteru[9] as god" who then (11) is this? it is ra, the creator of the name[s] of his limbs, which came into being (12) in the form of the gods in the train of ra "i am he who is not driven back among t

;[4] that is to say, it is the underworld on the (52) south of naarut-f,[5] and it is the northern door[6] of the tomb. now as concerning (53) she-maaat,[7] it is abtu; or (as others say, it is the road by which his (54) father tmu travelleth when he goeth to sekhet-aaru,[8 (55) which bringeth forth the food and nourishment of the gods behind the shrine (56) now the gate of sert[9] is the gate of the pillars of shu (57) the northern gate of the underworld; or (as others say, it is the two leaves of the door through (58) which the god tmu passeth when he goeth forth in the eastern horizon of heaven (59 "o ye gods who are in the presence[10 (of osiris, grant me your arms, for i am the god (60) who shall come into being among you [1. according to brugsch (dict. g og, p. 179 "green lake" is th

e done. as to [the words "that night of the battle" they concern the inroad [of the children of impotent revolt] into the eastern part of heaven, whereupon there arose a battle in heaven and in all the earth "o thou who art in the egg (i.e, ra, who shinest from thy disk and risest in thy horizon, and dost shine like gold above the sky, like unto whom there is none among the gods, who sailest over the pillars of shu (i.e, the ether, who givest blasts of fire from thy mouth [who makest the two lands bright with thy radiance, deliver] the faithful worshippers from the god whose forms are hidden, whose eyebrows are like unto the two arms of the balance on the night of the reckoning of destruction [1. i.e "blazing-face coming forth, going back" 2 i.e "the one who seeth by night, and leadeth by

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. duri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ss, when he trusted that the solemnity of the occasion would be sufficient to defeat what he evidently believed to be the combined forces of satan. according to william howitt, the assemblage in question, which included at least 2,000 of the possessed and a number of spectators, recalled milton s description of pandemonium. children and women were leaping over the seats and benches, clambering up the pillars, and shrieking defiance from pinnacles that scarcely admitted of a foothold for a bird. the bishop s letter contained one remark that seems to offer a clue to these scenes of horror and madness. he stated, when in my distress and confusion i accidentally laid my hand on the heads of these unfortunates, i found that the paroxysm instantly subsided, and that however wild and clamorous th

ter, at erfurt. he eventually became its prior, but otherwise very little is known concerning him, and even the date of his death is not known. his very existence is believed to be mythical by some authorities. he appears to have been a very modest person, for according to olaus borrichius, the author of de ortu et progressu chemioe, valentine hid all the manuscripts of his writings inside one of the pillars of the abbey church where they might have remained for an indefinite period, but they were discovered during a thunderstorm, when a flash of lightning dislodged them from their curious hiding place. valentine s reluctance for his work to be known may have been prompted by fear of the inquisition discovering his researches in alchemy. valentine s works in alchemy certainly mark him as a

mony in the literature of spiritualism to similar occurrences, wallace declared it was his opinion that the phenomena of spiritualism did not require further confirmation. they are proved, quite as well as any facts are proved in other sciences. his later attitude was in accordance with this conviction. he never missed an opportunity to test psychic phenomena. he made several attempts to convince the pillars of scientific skepticism and started by inviting w. b. carpenter to attend some sittings in his own home. carpenter came one evening. raps were heard, and these were repeated, sounding, at request, in any part of the table. carpenter sat still and made no comment. he never returned to wallace s home. the same thing happened with his colleague john tyndall, another scientific skeptic. w

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

phical issues of various kinds, critias, a historian and plato s great-grandfather, tells of a story that he ascribes to his grandfather, who heard it from his father. around 600 b.c, while traveling in europe, solon (a historical figure remembered for his legal and poetic genius) learned of a great civilization that existed nine thousand years earlier. it was located in the atlantic ocean beyond the pillars of hercules (the present-day straits of gibraltar) on an island larger than north africa and asia combined. according to solon s informant, an egyptian priest, atlantis had grown arrogant and warlike. it ruled many other islands and parts of what is now europe. but when it attacked athens and other greek city-states, those communities joined forces to repel the invaders and drive them

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is made up of the beating of human hearts, of the nameless music of men's souls, that is, if you have ears. if you have eyes you will presently see the church itself, a looming mystery of many shapes and shadows leaping sheer from floor to dome, the work of no ordinary builder "the pillars of it go up like the brawny trunks of heroes; the sweet human flesh of men and women is molded about its bulwarks, strong, impregnable. the faces of little children laugh out from every cornerstone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscribed the numberless musings of all the dreamers in the world. it is yet build

FULLER J F C SECRET WISDOM OF THE QABALAH

infinity of the end, the infinity of the good and the infinity of the evil. 7 and again: twenty-two basal letters; they are placed together in a ring, as a wall with two hundred and thirty-one gates. the ring may be put in rotation forwards or backwards and its token is this: nothing excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most li

atron and sammael; and in the name of tetragrammaton they are symbolized by the od and the vau- the serpent coiled up or passive and the serpent erect or active. the first represents the creative energy and the second actual movement or change. these two serpents are the guardians of those forces which man calls good and evil; they are, as we have already mentioned, symbolized by yakhin and boaz, the pillars of solomon's temple, and flow into kether through the fifty gates of binah, 50 being the numerical value of kl (lk) which means gall h, or the gunderstanding of all h. moses failed to open the fiftieth of these gates had he done so he would have become the messiah of israel. when the messiah does come, the sabbatic millenary will be accomplished; all israel will be blessed, 16 and will

is ever seeking to reunite with the od. in its lower aspect od represents microcosmic man; in its higher it represents the tree of life and the tree of the knowledge of good and evil. as man is a trinity in unity inhibited by a gleam of the supernal shin- the shin which, volatilizing into light, enabled tetragrammaton to become visible-so also is the od threefold in nature. it represents not only the pillars of severity, mercy, and mildness, but also formation, reformation, and transformation; activity, passivity, and equilibrium; and good, evil, and deliverance. thus it is not one od but three odin, which to unite must climb the three trunks of the inseparable trees and, interlacing in kether, the crown, reformulate the letter shin, a trinity in unity. thus will it deliver back to tetragr

he source of this spiritual or magnetic force which we will now enquire into. the mystical ordeal. there is a spiritual or mystical ordeal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in medita

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

two hundred and forty feet high" we are assured by forlong that solomon's temple was like hundreds observed in the east, except that its walls were a little higher than those usually seen, and the phallic spire out of proportion to the size of the structure "the jewish porch is but the obelisk which the egyptian placed beside his temple; the boodhist pillars which stood all around their dagobas; the pillars of hercules, which stood near the phoenician temple; and the spire which stands beside the christian church"[104 [104] forlong, rivers of life, vol. i, p. 219. the rites and ceremonies observed in the worship of baal-peor are not of a character to be described in these pages: it is perhaps sufficient to state that by them the fact is clearly established that profligacy, regulated and c

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ure of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i a

e temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prepare the candidate by hoodwinking him and passing a rope three times about his waist. he then proceeds to the door of the temple and gives an alarm knock.kerux:(within) knocks.'thecandidate seeks admission.turnsdown lights.hierophant'i give you permission to admit a.b. who will now lose his earthly name and will be known he

nbalancedforceisthesquandering oflife;unba255lanced mercy isthepassingofthe will; unbalanced severity isthebarrennessofthemind. you have known me; pass onward now to the cubical altarofcreated things.'thekeruxreplaces hoodwinkandleads the procession tothealtar.thehierophantleaves histhroneandpasses betweenthepillars with sceptre in his righthandandthebanneroftheeastin his left.hestops (a) between the pillars, or (b) halfway between theseandthealtar, or (c) close to theeastsideofthealtar.theappendixc115hiereus pauses n.w. of the altar and the hegemon s.w.thecandidate is placed at the w.thekerux is immediately behind him, about half-way between the altar and thethroneof the west.thestolistes stands close to and due w.ofthe hiereus; the dadouchos close to and due w.ofthe hegemon.hierophant:'l

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

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

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

ehegemon circumambulates twice.therest pass the hierophant three times and then drop out as they reach their respective places.thekerux and neophyte halt on reaching apointn.w.ofthe stolistes.hierophant:'you will now take your seat in the north to the westofthe stolistes.'thekerux places the neophyte accordingly and passes with sol round the altar to his seat.thehegemon replaces the chair between the pillars and sits down.thekerux restores the rose, lamp,cupand paten to altar and returns with sol to his place. all are seated.hierophasu:'frater neophyte, at the conclusion of thecere255mony of your admission into the0=0 gradeofthe honourableorderofthem.267.r.267.velg'.d.267.,we extend to you our loving welcome upon the occasion of your admission among us, which has so far fulfilled your desi

be to thee, father almighty, forthyglory flows out rejoicing to the endsofthe earth.'thehierophant reseats himself.hierophant:'themystical words khabs, am,pekhtare ancient egyptian and the original of the greek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the kerux.tothe east of the cubical altar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.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 f

tle 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 placeofthe rising sun.thethrone of120thegoldendawnthe hiereus at the gate of the west is the place of the guardian against those multitudes which sleep through light and waken in twilight.thechairofthe hegemon who is seate

s 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 placeofthe rising sun.thethrone of120thegoldendawnthe hiereus at the gate of the west is the place of the guardian against those multitudes which sleep through light and waken in twilight.thechairofthe hegemon who is seated between the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are further indicated by our insignia and the colours of our robes.thewandofthe kerux is a beam from the light of the hidden wisdom, and his lantern is an emblem of the ever-burning lamp borne by the guardianofthe mysteries.theseal of the stolistes at the gate o

GILBERT THE MAGICAL MASON

s of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of

of microprosopus, the son, a feminine potency, mother of god, with uncial greek capital g. the present masonic interpretation is folly, the idea of a modern ornamental lecturer. again the two parallel lines, the one moses, the other king solomon, enclosing a circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we

me the soul intoa recent spiritual development 293incarnation, forming a personal human individual.itis impossible to go now into any further hints upon these obscure matters,buti may say that the new theory names the earliest stage lemuria (the hindoo name would confer no meaning to us, then acknowledges the atlantic continent, and that the lastpartto disappear was a great atlantic island beyond the pillars of hercules, that is, outside gibraltar;itsank beneath the ocean some 6,000 years before egyptian history begins: this great submergence gave rise to the widespread primary form of the legend of the flood. streams of survivors from this deluge, led by adepts, settled in egypt and passed to central asia, forming the sources of the great ancient nations which have flourished since the de

GILBERT THE SORCERER AND HIS APPRENTICE

n6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah thr

form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ri

origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500bcanditimplies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbolsofthis chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis.inthe papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited

GOLDEN DAWN RITUALS U1

is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the v

GOLDEN DAWN RITUALS VENUSZAM16

the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire p

at the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done

adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iro

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verity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, w

g the light forward on his path from east to west. he receives it from the hierophant s throne. horus passes only once, for he is the son of osiris and inherits the light by birthright from him. therefore, he goes at once to his station to fix the light there. thmaa-est, the goddess of truth, passes twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the f

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ss can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. 6 he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer does he direct the whole current of his will upon the sigil. thus, he continueth until such time as he shall perceive his will power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and drops his hands. he now looks towards the quarter that the spirit is to appear in, and h

, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician sh

ight hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis between the pillars, himself at the east, facing west, then in the sign of the enterer, does he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flicker

material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then cir

oud of darkness, thus: shroud of concealment, long has thou dwelt concealed. quit the light, that thou mayest conceal me before men. then, carefully formulate the shroud of concealment around thee and say, i receive thee as a covering and as a guard. then the mystic words. r. still formulating the shroud, say, before all magical manifestation cometh the knowledge of the hidden light. then move to the pillars and give the signs and steps, words etc. with the sign of the enterer, project now thy whole will in one great effort to realize thyself actually fading out and becoming invisible to mortal eyes. in doing this, thou must obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a veil or cloud were formulating between it and t

, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form of the magician say, before all magical manifestation cometh the knowledge of the divine light. he then moves to the pillars and gives signs, etc, endeavoring with the whole force of his will to feel himself actually and physically in the shape of the form desired. at this point, he must see as if in a cloudy and misty manner the outline of the form enshrouding him, though not yet completely and wholly visible. when this occurs, but not before, let him formulate himself as standing between the two vast pilla

on of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar in the position of the candidate in the enterer, and at the same time astrally projects his cons

gemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he p

ne exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor

hen endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and ag

e materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in balneum arenae till what time the mixture be all distilled over. s. now, let the alchemist take the fluid of the distillate, and let him perform over it an invocation of the forces of b to act in the clear fluid so as

GOLDEN DAWN RITUALS Z3

written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto h

jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is

ally taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the he

ors each give the sign of the enterer as the candidate passes on his way. at the second passing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark that the natural man cannot obtain the understanding of even the son of osiris unless by purification and equilibrium. again is the candidate purified and consecrated, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the place of the twilight of the gods and for a brief space, the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the beyond. the knowledge of the formulae is signified in the challenge of the hiereus to know the name. if the formula of ho

hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularly mattter which, but one of them may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the

of the station of the evil triad- to affirm that with this light he will be able to cast out and trample on his own evil persona which, when it has been put in its place, will then become a support to him. it is to the hiereus, the avenger of the gods, therefore, that the duty of entrusting the candidate with the secret signs, etc, is delegated. it is he who places him for the first time between the pillars and superintends his final consecration. thus, he brings the peculiar force in matter of the hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force repr

while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns t

eremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope like the mummied form of osiris, between isis and nepthys. the final consecration now takes place by the goddesses of the scales of the balance. the candidate stands for the first time during the ceremoy at the point representing the equilibrium of the balance. meanwhile, the kerux goes to the north, ready for the circumambulation so as to link that with the final co

GOLDEN DAWN RITUALS ZAM10

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 the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though ve

GOLDEN DAWN RITUALS ZAM11

circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east

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deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer

hile saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this

GOLDEN DAWN RITUALS ZAM16

the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pent

nto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove th

ith this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iro

GOLDEN DAWN RITUALS ZAM18

e of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. whe

le saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise a

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ass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and o

t "and now, in the tremendous name of strength through suffering, hwchy, hcwhy, do i crush ye down, o ye forces of evil that be beneath the universe in me, thus, do i transmute ye, that ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states

far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the l

ass around "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 30 at this point, reach the pillars again, facing east, raise hands and eyes, and say "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purify my lower self, to teach and assist me to unite myself unto the

GOLDEN DAWN RITUALS ZAM22

your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis

e now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by th

the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and p

man, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shin

) in the name of iczhchal, great king of the north, spirits of l, concentrate unto this creature of talismans the substance of your realm, that the all-potent forces may descend and rest upon it, even the grace and mercy of cmc. creature of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha

hite brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between the pillars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of laykn, the intelligence of cmc, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. step

GOLDEN DAWN RITUALS ZAM24

divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you hegemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fraters and sorors into the equilibrium of perfect reconciliation" hegemon "by the password, i claim my sceptre (takes sceptre and assumes his place) hierophant "let the kerux come to the east (kerux and other officers to follow are served with the lamen which the hierophant holds while addressing them) hierophant "by the powers to me committed, i ordain you kerux of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rangers who had settled in this steamy rubber jungle the ones who had provided the models for the great negro heads? some radical researchers, who rejected the dogma concerning the isolation of the new world prior to 1492, had proposed what looked like a viable solution to the problem: the bearded, thin-featured individuals could have been phoenicians from the mediterranean who had sailed through the pillars of hercules and across the atlantic ocean as early as the second millennium bc. advocates of this theory went on to suggest that the negroes shown at the same sites were the slaves of the phoenicians, picked up on the coast of west africa prior to the trans- atlantic run.2 the more consideration i gave to the strange character of the la venta sculptures, the more dissatisfied i became

GREY W G CONDENSATION OF KABBALAH

to visualise all this as a regular plan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeat

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

of the irminsid, that altissima, universalis columna, quasi sustinens omnia (p. 115-7, is likewise nearly allied to the world-tree yggdrasil. as this extended its roots and boughs in three directions (standa a]?ria vega, so did three or four great highways branch out from the irminsul (pp. 356. 361; and the farther we explore, the richer in results will the connexion of these heathen ideas prove. the pillars of hercules (p. 364, of bavo in hainault, and the thor and roland pillars (p. 394) may have had no other purpose than to mark out from them as centre the celestial and terrestrial direction of the regions of the world; and the sacred yggdrasil 1 also in the east, conf. jelaleddin s divan in hammer s pers. redek. p. 183. 2 first publ. in boissonade s anecd. graeca, torn. 4, paris 1882

HEAVEN HELL

his base was surrounded by a triple row of columns, which supported a ceiling and formed a hypostyle passage or colonnade, which "must have been quite dark, or nearly so (like the ambulatories surrounding the shrines in later temples, for the outside was closed by a thick wall" between this wall and the edge of the platform on which the building stood was an outer colonnade of square pillars, but the pillars no longer exist. in the rock below the pavement of this colonnade a number of tombs were hewn; each consisted of a pit from twelve to fifteen feet deep, which led to a small rectangular chamber, wherein originally stood a limestone sarcophagus. in these tombs women who were both priestesses of hathor and members of the royal harim were buried, and further excavations will no doubt reve

he summary of the book am-tuat we gather that the pictures and texts referring to this division of the tuat, or hour of the night, were believed to possess special efficacy, and the faithful thought that if a man knew the names of its gods he would receive a place of abode in urnes, and would travel about with the god, would have the power of entering the earth and the tuat and of going so far as the pillars which supported the heavens, would travel over the serpent amu-aa (i.e, the eater of the ass, would eat the bread intended for the boat of the earth, 1 and would partake of the perfumed unguent of the god tatuba. moreover, it is stated that the man who makes offerings to the baiu-tuatiu (i.e, the divine souls of the tuat, mentioning them by their names, shall in very truth receive innu

HP LOVECRAFT A DARK LORE

ock at the mansion had done something to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourishe

HP LOVECRAFT FROM BEYOND

from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused 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

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

e by zokkar the olden king. there were many palaces, the last of which were mightier than any in thraa or ilarnek or kadatheron. so high were they that one within might sometimes fancy himself beneath only the sky; yet when lighted with torches dipt in the oil of dother their walls showed vast paintings of kings and armies, of a splendor at once inspiring and stupefying to the beholder. many were the pillars of the palaces, all of tinted marble, and carven into designs of surpassing beauty. and in most of the palaces the floors were mosaics of beryl and lapis lazuli and sardonyx and carbuncle and other choice materials, so disposed that the beholder might fancy himself walking over beds of the rarest flowers. and there were likewise fountains, which cast scented waters about in pleasing je

HP LOVECRAFT THE LURKING FEAR

ock at the mansion had done something to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourishe

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

n the temple-herren of nicolai there is an account of a gnostic gem, or talisman, which represents a cynocephalus, with a lunar disc on his head, standing in the act of adoration, with sceptrum displayed, before a column engraved with letters, and supporting a triangle. this latter architectural figure is, in fact, an obelisk. all the egyptian, obelisks were phalli. the triangle symbolises one of the pillars of hermes (hercules. the cynocephalus was sacred to him. the pillars of hermes have been judaiscd into solomon's jachin and boaz. so says herz, in regard to masonic insignia. we will explain fully, later in our book, of these interesting sexual images, set up for adoration so strangely; and from the meaning of which we foolishly but determinedly avert. we now propose to deduce a very o

hallus: the idol imitative of the flame of fire. the two pillars in fig. 102 are monuments in penrith churchyard. these are the familiar double runic uprights, pillars, or spires. all the minarets and towers in the east display in the peculiar curves of their summits the influence of the same phallic idea, as an attentive examination will prove. there seems to be little or no reason to doubt that the pillars-stones. 217 much-disputed origin of the pointed gothic arch, or lancetshaped arch, and the saracenic or moorish horseshoe arch, fig. 79. round tower, peru, fig. 80. persian round tower (from hanway) fig. 81. round tower, central america. is the union and blending of the two generative figures, namely, the discus or round, and the upright and ver- fig. 82. mudros of phoenicia (dr. hyde)

person, and of the holy spirit. we now give a series of gnostic talismans, from originals. the reader is requested to refer to our numerous figures and symbols from the temple church, london, and to the insignia of the templars, as displayed in all countries, for hints as to their connection with the mysterious beliefs constituting that which is called gnosticism. 270 the rosicrucians. concerning the pillars of seth (see fig. 237, josephus asserts that no. 1 was existent in his time. it is a caba- fig. 232. signature or talisman of the jaina kings: also gnostic. fig. 233. india. fig. 234. talisman: the four elements. fig. 235. wizard s foot: pentalpha, listic tradition that no. 2 was destroyed in the deluge. notice also their resemblance to the phallus or phallos, lingam or lingham. lithoi

nour were the models from which originally all the volves and volutes, presenting the figure of curved horns, or the significant suggestion of thethin horns of the crescent or growing moon, were obtained. the representative horns figures largely afterwards in all architecture, and were copied as an important architectural expression of the second operative power of nature. the egyptian volutes to the pillars, the egyptian horns everywhere apparent, the innumerable spiral radii distinct in all directions, or modified, or interpenetrating the ornamentation of buildings in the east; the ionic volutes, the corinthian volutes, which became pre-eminently pictorial and floral in their treatment in this beautiful order, particularly in the greek examples (which are, however, t the order of the gar

JESSUP MK THE CASE FOR THE UFO

as 54 columns around it, but only six are standing now; the others lie broken at its base, a confused and picturesque mass. corinthian capitals and entablatures, and six more shapely columns do not exist. these columns and their entablatures together are ninety feet high, a prodigious altitude for shafts of stone to reach, and yet one only thinks of their beauty and symmetry when looking at them. the pillars look slender and delicate, the entablatures with their elaborate sculpture look like rich stucco work, but when gazed aloft until your eyes are weary you glance at the great fragments of pillars among which you are not standing and find that they are eight feet thick, and with them lie beautiful capitals) apparently as large as a small cottage, and also single slabs of stone superbly s

KETAB E SIYAH

to sheol and prepare to languish there some days before it is within me to release 310 all that wrongful dwells in sheol. go, ishtar, and have courage" thus it was that ishtar went forth from chadel upon samhain night when the dead are celebrated by the living and the months of dark nights begin. now did she go from the gates and went by winding roots by passages that coiled like serpents amongst the pillars that the earth's weight, unseen amid the high shadowed vaults and plumbed profound darkness, blacker than all midnights had been. yet deeper into the abysmal ishtar went, seeking in the very roots of the earth planted long aeons past by the archons into whose hands she now cast herself. thus went ishtar to the gates of sheol, found in the darkness without light where primal mummu etern

will be to him as silver. 65. through the second, gold. 66. through the third, stones of precious water. 67. through the fourth, ultimate sparks of the intimate fire. 68. yet to all it shall seem beautiful. its enemies who say not so, are mere liars. 69. there is success. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. 72. i am the lord of the double wand of power; the wand of the force of coph nia--but my left hand is empty, for i have crushed an universe& nought remains. 73. paste the sheets from right to left and from top to bottom: then behold! 74. there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. 433 75. the

KNOWLEDGE LECTURE ONE

e sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern colu

alance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations ar

efore you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the

pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hor's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lod

vid and solomon. 81. when solomon built his temple he erected it on masonic lines, and made it a centre of masonic symbolism and work. he unquestionably intended his temple to demonstrate and to preserve for his people a certain set of measurements, in the same sort of way in which all kinds of astronomical and geodetic facts were enshrined in the measurements of the great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved, the clue to the meaning of it all was no longer known. until that time initiates of the jewish mysteries had had their attention directed to the house of light in egypt; but king solom

l three of the principal officers have usually larger columns beside them, upon which are supported their respective candles. in craft literature various reasons are given for the presence of the three pedestals and for their arrangement. some say that there are three because king solomon had two other important people associated with him in the building of the temple; but the deeper fact is that the pillars on the t c b c and the columns near the pedestals of the three principal officers are intended to symbolize the three aspects of the divine life in manifestation, which have been spoken of by various religions as the holy trinity. in the earliest times in egypt, as we have already explained, there were three kinds of grand lodges, with somewhat different methods of working, according a

m this point of view, see professor wood fs book, the sevenrays) 143. according to this interpretation the columns represent the three aspects of the outer world (the world of human tuition, but the three principal officers, who preside at their pedestals, stand for the three aspects of divine consciousness (the inner world of human intuition, as in the following diagram: 144. diagram 1 145. 146. the pillars of the porchway 147. referring to king solomon fs temple, the english craft ritual says: gthere was nothing in connection with this magnificent structure more remarkable, or which more particularly struck the attention, than the two great pillars which were placed at the porch or entrance. h the ritual goes on to explain that these two pillars were set up at the entrance of the temple

wish form. he speaks of them as memorials of god fs repeated promises of support to his people of israel, since jachin is derived from jah, which means gjehovah h, and achin, gto establish h, and signifies ggod will establish his house in israel, h while boaz is compounded of b, which means gin h and oaz, gstrength h, the whole signifying gin strength shall it be established h. mackey thinks that the pillars should be within the porch (which in reality they were not, at its very entrance; and on each side of the gate. it will be seen how exactly the meanings given here correspond with those of the egyptian names of the same pillars. 160. we find various descriptions of these columns given in the christian scriptures. the references are 1 kings, vii, 15; 2 kings, xxv, 17; 2 chron. iii, 15 a

and reaches the seven-pointed star; and that then he is ready to pass on into still higher conditions, which are indicated on the t c b c by the clouds, the sun, the moon and the stars above. in fact, true philosophy discerns the plan drawn by t.g.a. on the tracing board of time for the building of the universe. 291. the remaining jewels, the rough and smooth ashlars, are seen in the t c b c near the pillars which represent the columns of the w.j.w. and w.s.w. respectively. the smooth ashlar is generally suspended from a pulley, and held by the lewis(*see fig. 11) an implement 292. figure 11 293. 294. consisting of wedge-shaped pieces of steel which are fitted into a dovetailed mortise in the stone to be hoisted. this instrument was so named, by the architect who invented it, in honour of

and invest it with a moral significance, we shall find that it has much to teach us. we need not doubt that its central figure hiram abiff really lived, nor that he was sent by his namesake, hiram, king of tyre, to work for king solomon in connection with the decoration of the temple. he is described in jewish scripture as a clever worker in metals, and those of us who investigated the making of the pillars fully confirm that statement, though they do not find him suffering the sanguinary death which the legend asserts. as i mentioned in an earlier chapter, king solomon himself appears to be responsible for introducing into jewish masonry the original form of the story, but not for the insertion of the name which we now use for its hero. moses brought from egypt the myth of the death and

mes a kind of envoy for that lodge, although he does not belong to it, and he is thereby empowered to carry its greeting just as effectively as a member of that lodge could do it. 963. at this stage of the proceedings, should it happen that no proposition is forthcoming, the w.s.w. announces: gthe c c s are silent, r.w.m. h here we have the use of the word c c s in another sense, referring not to the pillars that stand upon the pedestals, but to the members who are not in official position, and are sitting in the north and south. these brn. are literally in the position of c c s in the building of the temple, as will be seen in the large coloured plate which accompanies this book, and it is their work that supports the lodge. it is not that the brn. make up a c c, horizontally, being in a

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

han the others. it consists of three columns on a common base, supporting in each case, above their square capital, the round ends of a pair of beams on which a dove is perched (plate ii, 3, following p. 50. the square capital itself and the beam ends above it must here be regarded as the equivalent, in an epitomized shape, of the roof beams and entablature of a building. in other words, they are the pillars of the house, and the doves settled above them are the outward and visible sign of the divine presence and protection. a clay seal with a similar device of a dove perched above roof-beams resting on a column, itself set on an altar base as in the lion s gate scheme, has now come to light at mycenae- a singular illustration of the minoan source of its cult. 243. of the columns themselve

ance is further emphasized by the doves perched on the ends of the sacred horns. in looking at these illustrations of minoan sanctuaries we must remember that the side walls of the chamber are flattened out in the picture and not drawn in perspective, so that we must in imagination fold the two side panels of the picture of the shrine forward so as to form three walls of a shrine room. underneath the pillars in the different illustrations the floors are paved, as shown in plate iv, 2 and 3 (following p. 50, in black and white squares similar to the mosaic pavement of the masonic lodge. 251. in the minoan sanctuaries we have so far seen the seat of the hierophant or master on one side, the benches for the brethren round the walls, three sacred columns as the principal furniture of the templ

-rule, and the rose and compasses. 516. on a pulpit at ravello, in one of their buildings of the thirteenth century, jonah is seen coming out of the whale s mouth, making the f.c.h.s(*freemasonry and the ancient gods, j. s. m. ward, ch. xviii, passim) at coire cathedral in switzerland, which is romanesque in style and contains abundant evidence of comacine work, several figures on the capitals of the pillars in the choir and sanctuary are depicted making masonic s s, notably the f.c.h.s, the g. and r. s, and several s s now associated with the rose-croix, knights templars, and other high degrees in freemasonry(*an outline history of freemasonry, j. s. m. ward, p. 34) in the town-hall at basle there is a fresco by hans dyg, painted in 1519, in which we may see the same s s, and also one of

LIBER 777

siel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the chi

LIBER CCCXXXV ADONIS

of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is that of a babylonish physican. hermes. and now, polite preliminaries past, tell me, dear lady, what the little trouble is! astarte. it was quite sudden. hermes. good; not like to last. it bursts, su

LIBER CCXLII AHA

d! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and con

LIBER CORDIS CINCTI SERPENTE

the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysp

bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not

MACNULTY W KIRK KABBALAH AND FREEMASONRY

by doing this he frees himself from compulsions and inhibitions and becomes free to choose for himself. having completed this process, he may be said to enjoy "free will" as the kabbalist at tiferet who is working at the level of the soul has access to the material in these triads, so i think that the fellowcraft climbing the stairs and working in the middle chamber has access to the archives in the pillars; and for the same purpose. they occupy a good deal of space on the diagram which is going to get crowded, so i will not show them again. lastly, in the middle chamber the fellowcraft is enabled to observe a "sacred symbol" which is most commonly represented by the letter "g" it refers both to the science of geometry and to the name of the deity; and thus, in the words of bernard jones

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

61 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the acrostic signatures--the significant number thirty-three--the philosophic death. 165 the cryptogram as a factor in symbolic philosophy secret alphabets--the biliteral cipher--pictorial ciphers--acroamatic ciphers--numerical and musical ciphers--code ciphers. 169 freemasonic symbolism the pillars raised by the sons of seth--enoch and the royal arches--the dionysiac architects--the roman collegia--solomon, the personification of universal wisdom- freemasonry's priceless heritage. 173 mystic christianity st. iran us on the life of christ--the original name of jesus--the christened man--the essenes--the arthurian cycle--merlin the mage. 177 the cross and the crucifixion the aurea

science is returning to the study of atlantis. how many naturalists, geologists, zoologists, or botanists are asking one another today whether plato has not transmitted to us, with slight amplification, a page from the actual history of mankind. no affirmation is yet permissible; but it seems more and more evident that a vast region, continental or made up of great islands, has collapsed west of the pillars of hercules, otherwise called the strait of gibraltar, and that its collapse occurred in the not far distant past. in any event, the question of atlantis is placed anew before men of science; and since i do not believe that it can ever be solved without the aid of oceanography, i have thought it natural to discuss it here, in this temple of maritime science, and to call to such a probl

s center, surrounded by a wall of gold, was a sanctuary dedicated to cleito and poseidon. here the first ten princes of the island were born and here each year their descendants brought offerings. poseidon's own temple, its exterior entirely covered with silver and its pinnacles with gold, also stood within the citadel. the interior of the temple was of ivory, gold, silver, and orichalch, even to the pillars and floor. the temple contained a colossal statue of poseidon standing in a chariot drawn by six winged horses, about him a hundred nereids riding on dolphins. arranged outside the building were golden statues of the first ten kings and their wives. in the groves and gardens were hot and cold springs. there were numerous temples to various deities, places of exercise for men and for be

deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosophic, and scientific knowledge possessed by the priestcrafts of antiquity secured from atlantis, whose submergence obliterated every vestige of its part in the drama of world progress? atlantean sun

he four sons of horus represent the four kingdoms of nature. it was horus who finally avenged the murder of his father, osiris, by slaying typhon, the spirit of evil. p. 48 the world virgin is sometimes shown standing between two great pillars--the jachin and boaz of freemasonry--symbolizing the fact that nature attains productivity by means of polarity. as wisdom personified, isis stands between the pillars of opposites, demonstrating that understanding is always found at the point of equilibrium and that truth is often crucified between the two thieves of apparent contradiction. the sheen of gold in her dark hair indicates that while she is lunar, her power is due to the sun's rays, from which she secures her ruddy complexion. as the moon is robed in the reflected light of the sun, so is

ation to the service of the deity. the size of the apron, exclusive of the flap, makes it the symbol of salvation, for the mysteries declare that it must consist of 144 square inches. the apron shown above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross b

eries the pomegranate was also considered to be a divine symbol of such peculiar significance that its true explanation could not be divulged. it was termed by the cabiri "the forbidden secret" many greek gods and goddesses are depicted holding the fruit or flower of the pomegranate in their hands, evidently to signify that they are givers of life and plenty. pomegranate capitals were placed upon the pillars of jachin and boaz standing in front of king solomon's temple; and by the order of jehovah, pomegranate blossoms were embroidered upon the bottom of the high priest's ephod. strong wine made from the juice of the grape was looked upon as symbolic of the false life and false light of the universe, for it was produced by a false process--artificial fermentation. the rational faculties ar

ssed a complete understanding of the significance of the ten commandments. these laws are esoterically related to the ten degrees of contemplation constituting the path of ecstasy, which winds upward through he four worlds and ends in the effulgence of ain soph. p. 99 [paragraph continues] my house be established "in the splendor of mental and spiritual illumination, the high priest stood between the pillars as a mute witness to the perfect virtue of equilibrium--that hypothetical point equidistant from all extremes. he thus personified the divine nature of man in the midst of his compound constitution--the mysterious pythagorean monad in the presence of the duad. on one side towered the stupendous column of the intellect; on the other, the brazen pillar of the flesh. midway between these

nishing in the extreme background. court de g belin sees in this card another reference to the rising of the nile and states on the authority of pausanius that the egyptians believed the inundations of the nile to result from the tears of the moon goddess which, falling into the river, swelled its flow. these tears are seen dropping from the lunar face. court de g belin also relates the towers to the pillars of hercules, beyond which, according to the egyptians, the luminaries never passed. he notes also that the egyptians represented the tropics as dogs who as faithful doorkeepers prevented the sun and moon from penetrating too near the poles. the crab or crawfish signifies the retrograde motion of the moon. this card also refers to the path of wisdom. man in his quest of reality emerges

hat man's physical body is surrounded by a series of invisible bodies of diverse colors and great splendor. in the majority of people the spiritual nature is concealed and imprisoned in the material nature, but in a few this internal constitution has been objectified and the spiritual nature is outside, so that it surrounds man's personality with a great radiance. silver, used as the capitals for the pillars, has its reference to the moon, which was sacred to the jews and the egyptians alike. the priests held secret ritualistic ceremonies at the time of the new and the full moon, both of which periods were sacred to jehovah. silver, so the ancients taught, was gold with its sun-ray turned inward instead of objectified. while gold symbolized the spiritual soul, silver represented the purifi

ired. the cryptic writings of francis bacon constitute one of the most powerful tangible elements in the mysteries of transcendentalism and symbolic philosophy. apparently many years must yet pass before an uncomprehending world will appreciate the transcending genius of that mysterious man who wrote the novum organum, who sailed his little ship far out into the unexplored sea of learning through the pillars of hercules, and whose ideals for a new civilization are magnificently expressed in the utopian dream of the new atlantis. was sir francis bacon a second prometheus? did his great love for the people of the world and his pity for their ignorance cause him to bring the divine fire from heaven concealed within the contents of a printed page? in all probability, the keys to the baconian r

MEANING OF MASONRY

t is only thus that all master-masons can be raised from a figurative as a (not a physical) death to a regenerated state and to the full stature of human nature. the path of true initiation into fullness of life by way of a figurative death to one's lower self is the path called in the scriptures the narrow way, of which it is also said that few there be who find it. it is the narrow path between the pillars, for boaz and jachin stand impliedly at the entrance of every masonic temple and between them we pass each time we enter the lodge. very great prominence is accorded these pillars in the ritual, but very little explanation of their import is given, and it is desirable to know something of their great significance. to deal with them at all fully would require an entire lecture upon this

at prominence is accorded these pillars in the ritual, but very little explanation of their import is given, and it is desirable to know something of their great significance. to deal with them at all fully would require an entire lecture upon this one subject, and even then there would have to remain unsaid in regard to these great symbols much that is unsuited to treatment in a general lecture. the pillars form, and have always formed, a prominent feature in the temples of all great systems of religion and initiation, whether masonic or not. they have been incorporated into christian architecture. if you recall the construction of york minster or westminster abbey, you will recognize the pillars in the two great towers flanking the main entrance to those cathedrals at the west end of the

es of all great systems of religion and initiation, whether masonic or not. they have been incorporated into christian architecture. if you recall the construction of york minster or westminster abbey, you will recognize the pillars in the two great towers flanking the main entrance to those cathedrals at the west end of the structure. non-masons, therefore, enter these temples, as we do, between the pillars in the west; they look through them along the straight path that leads to the high altar, just as the mason's symbolic passage is also from the west to the throne in the east. that path is, as it were, the straight path of life, beginning in this outer world and terminating at the throne, or altar, in the east. many centuries before our bible was written or the temple of solomon descri

t were, the straight path of life, beginning in this outer world and terminating at the throne, or altar, in the east. many centuries before our bible was written or the temple of solomon described in the books of kings and chronicles was thought of, the two pillars were used in the great temples of the mysteries in egypt, and one of the great annual public festivals was that of the setting up of the pillars. what, then, did they signify? i can deal with the subject but very superficially here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we ha

deal with the subject but very superficially here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day. man is proverbially imperfect without his" better half" woman; the two marry to impart strength to each other and to establi

cience shows all matter to be composed of positi ve and negative electric forces in perfect balance and that things would disintegrate and disappear if they did not stand firm in perfect union. every drop of healthy blood in our bodies is a combination of red and white corpuscles, by the due balance of which we are established in strength and health, whilst lack of balance is attended by disease. the pillars therefore typify, in one of their aspects, perfect integrity of body and soul such as are essential to achieving spiritual perfection. in the terms of ancient philosophy all created things are composed of fire and water; fire being their spiritual and water their material element, and so the pillars represented also these universal properties. in one of the apocryphal scriptures (2 esd

d also these universal properties. in one of the apocryphal scriptures (2 esdras, 7; 7-8, the path to true wisdom and life is spoken of as an entrance between a fire on the right hand and a deep water on the left, and so narrow and painful that only one man may go through it at once. this is in allusion to the narrow and painful p th of real initiation of which our entrance into the lodge between the pillars is a symbol. now all great symbols are shadowed forth in the person of man himself. the human organism is the true lodge that must be opened and wherein the great mysteries are to be found, and our lodge rooms are so built and furnished as to typify the human organism. the lower and physical part of us is animal and earthy, and rests, like the base of jacob's ladder, upon the earth; wh

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

with a blow our country and yoursand the whole of the regionthen, solon, your country shone forth, in the excellence of hervirtue and strength among all mankind. she was preeminent in military skill and was theleader of the hellenesshe defeated and triumphed over the invaders and preserved fromslavery those who were not yet subjugated, and generously liberated all the rest of us whodwell between the pillars. but afterwards, occurred violent earthquakes and floods and in asingle day and night of misfortune all your warlike men in a body sank into the earth andthe island of atlantis in like manner disappeared in the depths of the sea. from the homeric sagas, we read:beneath the feet of the father of the gods olympus shook as he moved, the earth groaned;and from the lightening of his bolt, a

ocean that occupied most of what is today russia had entirelyemptied its basin. its waters became the mediterranean, and the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, changed their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala r

d naturally have eventually rounded itself out after some time (p. 21)massive destruction recordedthe chinese traditions, says george rawlinson, speaks of a first heavenan age of innocence,when the whole creation enjoyed a state of happiness; when everything was beautiful, everything wasgood; all beings were perfect in their kind; whereto succeeded a second heaven, introduced by a greatconvulsion.the pillars of heaven were brokenthe earth shook to its foundationsthe heavens sunk lowertowards the norththe sun, the moon and the stars, changed their motionsthe earth fell to pieces, andthe waters enclosed within its bosom burst forth with violence and overflowed it. man having rebelledappendix b: book abstracts232atlantis, alien visitation, and genetic manipulation against heaven, the system o

MORALS AND DOGMA

of the sun that the men of baalbec worshipped. his light-giving and life-giving powers were secondary attributes. the one grand idea that compelled worship was the characteristic of god which they saw reflected in his light, and fancied they saw in its originality the changelessness of deity. he had seen thrones crumble, earthquakes shake the world and hurl down mountains. beyond olympus, beyond the pillars of hercules, he had gone daily to his abode, and had come daily again in the morning to behold the temples they built to his worship. they personified him as brahma, amun, osiris, bel, adonis, malkarth, mithras, and apollo; and the nations that did so grew old and died. moss grew on the capitals of the great columns of his temples, and he shone on the moss. grain by grain the dust of h

john. all temples were surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the universe, having for roof or ceiling the starred vault of heaven. all temples were originally open at the top, having for roof the sky. twelve pillars described the belt of the zodiac. whatever the number of the pillars, they were mystical everywhere. at abury, the druidic temple reproduced all the cycles by its columns. around the temples of chilminar in persia, of baalbec, and of tukhti schlomoh in tartary, on the frontier of china, stood _forty_ pillars. on each side of the temple at p stum were fourteen, recording the egyptian cycle of the dark and light sides of the moon, as described by plutarch

truth_ that is in all religions, even the religious creed of masonry, that is in danger. for all religions have owed all of life that they have had, and their very being, to the foundation on which they were reared; the proposition, deemed undeniable and an axiom, that the providence of god rules directly in all the affairs and changes of material things. the science of the age has its hands upon the pillars of the temple, and rocks it to its foundation. as yet its destructive efforts have but torn from the ancient structure the worm-eaten fret-work of superstition, and shaken down some incoherent additions--owl-inhabited turrets of ignorance, and massive props that supported nothing. the structure itself will be overthrown, when, in the vivid language of a living writer "human reason leap

MOTTA MARCELO THE COMMENTARIES OF AL

oulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuit. the hawk's head symbolizes keen sight, swift action, courage and mobility. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars of hercules" about the straits of gibraltar. and i think the really big war will start there. p.s. an xxxiii (september 8, 1937 e.v. can "twin warr

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tant church; in the tropological sense, it was the christian soul; and in the anagogical sense it was the celestial jerusalem, the land above announced by saint john in the apocalypse. with respect to kings david and solomon, both of whom were extremely popular, they were regarded, curious as this might appear today, as signs or portents of jesus christ. the same was true of hiram, the founder of the pillars of the temple, and adoniran, solomon's high official and head of the conscripted labor. hic et christus, said the venerable bede in the eighth century, meaning that it is christ who guides the workers of the temple and provides the measures of the construction. this was repeated in walafrid strabo's ordinary gloss, which, from the ninth to the sixteenth century, accompanied all edition

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f the qabalistic cross. when tracing the pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. the impression should be of a fire ring studded in four places with stars of flame. likewise, when vibrating the angelic names, the student should endeavour to imagine four vast towering figures about him. but see further in my book''the middle pillar" 1.r <110> the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual of the dead they are referred to as the "pillars of shu" the "l'illars of the gods of the dawning light" and also as "the north and souther

nce of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations ar

fore you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun,'between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon, as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams, as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in< 1

ylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed 'thy meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou hast overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! cii9> second knowledge lecture the names andaichemica1 symbols of the three principles of nature are- s

in which is placed the water or liquid to be acted upon, and which may be hermetically sealed. this represents the alchemical symbol of <168> sulphur on the tree of life. it does not touch the four lower se hiroth. the cross terminates in ti hareth, where y, as it were, the f g supernal triang e is to be grasped, and tiphareth is o o the purified man. o 0 the hexagram of tiphareth is formed from the pillars on each side. in chesed is the water triangle, in geburah the fire triangle. and tiphareth unites and reconciles them so as to form a reconciliation between them in the form of the hexagram. the symbol of salt on the tree of life embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and mercury. the horizontal dividing line implies the precept of

of the will in tiphareth. from netzach and hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of malkuth. in them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand the simulacrum of

uted to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on the way to the altar, he assumes a second form of his office which is having consented to take the obligation, is unprepared for this most delicate hase of initiation. thrice bound and hoodwinked, the seeker is graver than he knows, uninitiated and in ignorance, totally dep en- dent on the surroundin balance of forces. the hierophant's 0 fice now represents the can%idatels higher an

he west for the candidate to kneel on. hiero fratres and sorores of the. temple of the order of the stella matutina, i have received a dispensation from the greatly honoured chiefs of the second order, to admit. to the= degree of neophyte. honoured hegemon, bid the candidate prepare for the ceremony of his admission, and superintend his preparation. hegemon rises and removes his chairfrom between the pillars andgoes out followed by sentinel, who carries the hood-wink and rope. hegemon sees <20> that the candidate is properly robed and hood-winked and that the ropegoes three times round his waist. he then leads candidate to door, and gives one knock. heg (one knock on the door) k e w (one knock from within) the candidate seeks for entrance. hiero i give permission to admit. who now loses hi

hast known me now, so pass thou on to the cubical altar of the universe. the hood-wink is replaced. kerux leads the procession to the altar. candidate is placed exactly west of the altar- hegemon on his right- hiereus on his left; kew, stolistes and dadouchos at the rearform a supportingtriangk. hierophant, holdingsceptre in his right hand and the banner of the east in his left, advances between the pillars and comes to the east of the altar, saying: 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. the officers now form a hexagram round the altar. hiereus holds his sword in his right hand, the banner of the west in his left. all the okicers except hierophant kneel down. candidate is assisted to kneel. h

s attention. hiero in all thy wandering in darkness, the lamp of the kerux went before thee, though it was not seen by thine eyes. it is the symbol of the light of the hidden knowledge. the officers return to their places, hierophant to his throne. hegemon and candidate remain west of the altar. let the neophyte be led to the east of the altar. hegemon places him to the east, near but not between the pillars, and then takes his place outside the white pillar. honoured hiereus, give the neophyte the secret signs, token and words, together with the present pass-word of the= grade of the stella matutina. place him between the mystical pillars and superintend his fourth and final consecration. hiereus passes by the north to the black pillar. he comes round <30> to the east. hegemon advances to

hiereus, give the neophyte the secret signs, token and words, together with the present pass-word of the= grade of the stella matutina. place him between the mystical pillars and superintend his fourth and final consecration. hiereus passes by the north to the black pillar. he comes round <30> to the east. hegemon advances to meet him and take from him his sword and banner. hiereus steps between the pillars, and facing candidate, says: hiereus frater, i shall now proceed to instruct you in the secret step, signs, grip and words of this grade. firstly, advance your left foot a short space, as if entering a portal. this is the step. the signs are two. the first or saluting sign is given thus: lean forward and stretch both arms out thus (make neophyte do this. it alludes to your condition in

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

if you knew, would you need to believe? but must i believe on chance and apart from reason? certainly not. blind and haphazard belief is superstition and folly. we may have faith in causes which reason compels us to admit on the evidence of effects known and appreciated by science. science! great word and great problem! what is science? we shall answer in the second chapter of this book. 8 ii h b the pillars of the temple chokmah domus gnosis science is the absolute and complete possession of truth. hence have the sages of all the centuries trembled before such an absolute and terrible word; they have hesitated in arrogating to themselves the first privilege of divinity by assuming the possession of science, and have been contented, instead of the verb to know, with that which expresses le

horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he m

so by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason, the material elements, analogous to the divine elements, are understood firstly as four, explained as two and exist ultimately as three. revelation is the duad; every word is double, and supposes two. the ethic which r

results from revelation is founded on antagonism, and this results from the duad. spirit and form attract and repel one another, like sign and idea, fiction and truth. supreme reason necessitates dogma when communicating to finite intelligences, and dogma by its passage from the domain of ideas to that of forms, participates in two worlds and has inevitably two senses testifying in succession or the pillars of the temple 11 simultaneously, that is, to the spirit and the flesh. so are there two forces in the moral region, one which attacks and one which restrains and expiates. they are represented in the mythos of genesis by the typical personalities of cain and abel. abel oppresses cain by reason of his moral superiority; cain to get free immortalizes his brother by slaying him and become

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

n reason. but if an ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final word to recapitulate this entire introduction. if you be blind like samson when you cast down the pillars of the temple, its ruins will crush you. to command nature we must be above nature, by resistance of her attractions. if your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. if you do not obey blind forces, they will obey you. if you be wise like solomon, you will perform the works of solomon; if you be holy like christ, you will accompli

is for ever ended, provided that they rule always. the great religions have never had more than one serious rival, and this rival is magic. magic produced the occult associations which brought about the revolution termed the renaissance; but it has been the doom of the human mind, blinded by insensate passions, to realize literally the allegorical history of the hebrew hercules: by over-throwing the pillars of the temple, it has been buried itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabali

ated between the two pillars of hermes and of solomon, makes the sign of esotericism and leans upon a cross with three crossbars of triangular form. two inferior ministers kneel before him. having above him the capitals of the two pillars and below him the two heads of the assistants, he is thus the centre of the quinary and represents the divine pentagram, giving its complete meaning. as a fact, the pillars are necessity or law, the heads liberty or action. a line may be drawn from each pillar to each head and two lines from each pillar to each of the two heads. this gives a square, divided by a cross into four triangles and in the middle of this cross is the grand hierophant, we might almost say like the garden spider in the centre of his web, were such a comparison becoming to the thing

hus overshadowing the crown of the golden table, which they sustained upon their shoulders, facing one another at the openings and looking at the propitiatory, as shown in the figure above. the ark, moreover, had three parts or stages, representing atziluth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercury or azoth; and the cover, the realm of sulphur or of fire. the other objects of the cultus were not less allegorical, but would

RUBY TABLET OF SET

f both beauty and authenticity that is not simply a function of its included statements. it too is a form which cannot be defined by purely logical methods. it must be apprehended through noesis. 69. there is success. and thus is the book of the law understood and revealed. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the nightblue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. see the book of coming forth by night concerning the primal bound of samtaui between set and the original horus. 72. i am the lord of the double wand of power: the wand of the force of coph. but my left hand is empty, for i have crushed an universe& nought remains. again the crowley manuscript's value is demonstrated. crowley originally wrot

trump vii had not yet attained the sophistication of today's waters. it all may be academic, but my own concept of what makes a master of the temple is a good number of degrees away from what the grade was back in the aeon of harwer- and it is necessary to observe in the proper perspective to get better clarity. the "original energy" shown by the scarlet wheels will not arouse as much argument as the pillars, although it might be observed that the wheels, which should be in motion, are still, as the four sphinx-figures there to draw the chariot along. activity is present in the trump, but it seems to be centered at the grail and less evidently toward the knight. it is tempting to reverse the previous paragraph's remark that the card seems to be in a state of movement, but i will let it sta

SATANIC BIBLE

ahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quoa- asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el (english) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time! therefore, come ye and obey your creation. visit us in peace and comfort. conc

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

doing so, they persuade people to forget their fitrah, an inborn tendency to seek their creator. a person who sins is required to go through a process of repentance (atonement or shame) called tawba, which consists of feeling remorse or guilt, repenting by saying, my lord forgive me, making restitution (that is, compensating or paying back an injured party; and promising allah never to sin again. the pillars of islam central to islamic religious practice is a system called the arkan al islami, meaning pillars of islam. the purpose of the five pillars to is remind muslims of their duty to god and to help them avoid complacency (being unconcerned or self-satisfied) and temptation. the five pillars are: 1. the shahadah, declaration of allegiance to god; 2. salat, daily prayer; 3. zakat, annua

mmapada use down-to-earth images to express their truths and why this type of language was used. summarize the view of the relationship between the physical and spiritual worlds contained in the dhammapada. discuss ways in which the eightfold path is similar to guides for everyday life in another religion you are familiar with. examples might be the ten commandments of judaism and christianity or the pillars of islam. for more information books carter, john ross, and mahinda paliwadana, eds. the dhammapada: a new english translation. new york: oxford university press, 1987. hinu ber, oskar von, and k. r. norman, eds. dhammapada. oxford, uk: pa li text society, 1994. world religions: primary sources 173 the dhammapada the mind and the path, from dhammapada: wisdom of the buddha, translated

SIFRA DETZNIYUTHA

e very end of the fifth chapter. the text itself mixes citations from the torah, the writings and the prophets with the zoharic commentary. to avoid confusion, the torah quotes will be penned in bold italic, the writings and prophets will be just bold, and the commentary in regular type. preface the hooks and their pillars shall be made of silver.1 said rabbi yitza aq: i presume that the hooks of the pillars symbolize all those who are attached to the supernal unifying pillars, and that all those who are below depend on them. what is the significance of the word vavim ,yvv? six within six, all united and nourished by the circle2 that is set over them. and we have learned in the sifra detzniyutha this dictum: the supernal vav v and the inferior vav v, all comprehended in one meaning and one

SIR WALLIS BUDGE EGYPTIAN MAGIC

ers appeared as usual, but as soon as they saw that figures of themselves had been put up on the shore they returned at once to the water and did not shew themselves again. when, however, the city had been built and was inhabited, the sea monsters made their appearance again, and each morning a considerable number of people were found to be missing; to prevent this alexander placed talismans upon the pillars which, according to mas'udi, were there in his day. each pillar was in the shape of an arrow and was eighty cubits in height, and rested upon a plinth of brass; the talismans were placed at their bases, and were in the form of figures or statues of certain beings with suitable inscriptions, and as they were put in position after careful astronomical calculations had been made for the p

SOLOMON

choice bronze, and she went into the temple. and (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from the demons whom i condemned to labour. and there was peace in the circle of my kingdom and over all the earth [1. a shekel. philo has the form s klos, i. 468. s glos is the usual spelling in the lxx. 2. there seems to be here a lacuna in the ms] 117. and it came to pass, which i was in my kingdom, the king of the arabians

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ly accepted. it is, however, erroneous. a full commentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, a

THE CANOPIC GODS SYMBOLISM

e candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

is. the location of atlantis has been claimed on each of the seven continents, and in several spots in the world fs oceans and seas. additionally, many of the ancient world fs wonders have been attributed to atlanteans who, presumably, escaped the destruction of their homeland and spread their advanced engineering skills elsewhere. the text of plato fs dialogue suggests the atlantic ocean gbeyond the pillars of hercules h as the location of atlantis. as late as the twentieth century, a belief persisted that a landbridge once existed in the ocean and ran between europe and africa and north and south america. such a land-link concept helps explain similarities in flora and fauna existing on continents spread thousands of miles apart. the mid-atlantic ridge, a series of undersea mountains, ha

ntis. jacques collina-girard of the university of the mediterranean in aix-en-provence had been studying patterns of human migration from europe into north africa at the height of the last ice age, 19,000 years ago, when his reconstruction of the area revealed an ancient archipelago with an island at the spot where plato wrote atlantis existed. the island was named spartel, and it lay in front of the pillars of hercules to the west of the strait of gibraltar at a time when the sea level was 130 meters lower than it is today. according to collina-girard (new scientist, september 2001, the slow rise of post-glacial sea levels would gradually have engulfed the island and the archipelago 9,000 years before plato. while the concept of an island being swallowed by the sea in the area before the

had a more temperate climate where a civilization once thrived. antarctica, thus, has been claimed as the site of atlantis and of a similar type of advanced civilization. the question of where atlantis was located still persists. among the many possible sites for atlantis on the seven continents or under the seas, two popular locations are based on areas that, like atlantic ocean regions gbeyond the pillars of hercules, h can be related to plato fs time. one site is the island of crete, where the thriving minoan civilization fell into disarray around 1400 b.c.e. the other site is in present-day turkey, known in ancient times as anatolia, where associations with atlas and his descendants were strong. little was known about minoan culture before the discovery in 1900 of a great palace at kn

THE MAGICIAN S KABBALAH

ate to these letters are the magician, the hierophant and the sun, which show that the banishing is performed according to will in order to reveal and work with the mysteries of light. the letters themselves demonstrate that the banishing aims to 'fix (vau) the 'temple (beth) in one's 'head (resh) or awareness. point heh raise hands after the banishing and say; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-ho

e, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possible. this is done by a series of visualisations which map the tree and the pillars to the temple, which is a technique favoured by the golden dawn society. the two pillars of the temple are often called boaz and jachin in freemasonary and derived groups, without other explanation than their biblical origin or that boaz is zoab 'fortify' backwards, and jachim is nikaj 'prepared, backwards. boaz is translated as ba'az 'in strength, and jachin as yhkn 'he that strengthe

THE MIDDLE PILLAR

e exercise by vibrating the divine names yeheshuah and yehovashah while concentrating on the tiphareth center. 7. circulation of the light would be a better description. 8 "the tree of life as projected in a solid sphere (regardie, the golden dawn, 594, describes a three-dimensional tree which is similar but not identical to the one that we describe here (the tree in the five pillar exercise uses the pillars in the cross-quarters rather than the cardinal quarters) 9. it is this reflected image that the magician "backs into (see chapter nine, pages 192-196. 10. this is the classical greek pronunciation. it is acceptable to treat the "g" as silent. the letter omega is pronounced as "aw" like in the word "saw" thus, the first vowel in the word gnosis sounds like the first vowel in the word gn

THE BOOK OF GATES

lves in a beautiful hall, 27 ft. 6 in. by 25 ft. 10 in, in which were four pillars 3 ft. square. i shall not give any description of the painting, till i have described the whole of the chambers. at the end of this room, which i call the entrance-hall, and opposite the aperture, is a large door, from which three steps lead down into a chamber with two pillars. this is 28 ft. 2 in. by 25 ft. 6 in. the pillars are 3 ft. 10 in. square. i gave it the name of the drawing-room; for it is covered with figures, which though only outlined, are so fine and perfect, that you would think they had been drawn only the day before. returning into the entrance-hall, we saw on the left of the aperture a large staircase, which descended into a corridor. it is 13 ft. 4 in. long, 7 ft. 6 in. wide, and has 18 s

by 27 ft. on the right is a small p. 77 chamber without anything in it, roughly cut, as if unfinished, and without painting; on the left we entered a chamber with two square pillars, 25 ft. 8 in. by 22 ft. 10 in. this i called the sideboard room, as it has a projection of 3 ft. in form of a sideboard all round, which was perhaps intended to contain the articles necessary for the funeral ceremony. the pillars are 3 ft. 4 in. square, and the whole beautifully painted as the rest. at the same end of the room, and facing the hall of pillars, we entered by a large door into another chamber with four pillars, one of which is fallen down. this chamber is 43 ft. 4 in. by 17 ft. 6 in; the pillars 3 ft. 7 in. square. it is covered with white plaster, where the rock did not cut smoothly, but there is

THE SECRET RITUALS OF THE OTO

cles deosil and then takes him to the southern pillar, where he finds t; 11 circles, and to western pillar, where he finds s; 11 circles and to northern pillar, where he finds l. he is then brought to head of m.w.s) g.m: holy father, i beg to present to you b (s) who has completed the 33 years travel imposed on him (or her. m.w.s: what have you discovered? introducer: i have searched in and about the pillars in the south, west, and north for the lost word, but have only succeeded in finding the letters t, s, and l. m.w.s: i congratulate you on the success which has already rewarded your exertions. these letters are the initials of the virtues by whose assistance you may be led to the recovery of the lost word. t. stands for truth, s. stands for silence, l. for love, while in conjunction (h

let the postulant be conducted from the chapter and invested with a black apron and collar, for by such a badge we do designate those who are in search of the lost word (g.m. takes out postulant, and invests him, removing his p.m. apron, saying: this attire cannot be worn in the age of the lost word. meanwhile the princes rise from their attitudes of mourning and extinguish the lights, overthrow the pillars, strew the floor with corpses, skulls and bones, light a pungent incense, and the hell-broth. as the candidate re-enters in charge of the grand marshal, a sack is thrown over his head, and he is thrust through the veil, and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) se

and say i. the other &c p.v. the sixth sign or sign of love. clasp &c and say t. as you &c he says r. the seventh sign or sign of i.n.r.i. form &c &c &c. the grip is given by &c. the pass word on the threshold of the black room, or chamber of death. and in this place the meaning &c. the royal omnific password is. very excellent and perfect g.m. you will now place our new companion in arms between the pillars in the west and proclaim him (done) g.m: oyez! oyez! oyez! by command of the most wise sovereign, i proclaim sir (dame. a knight (dame) of the pelican and eagle, a perfect and puissant sovereign prince (princess) of the holy order of rose croix of heredom. m.w.s: i invite him (her) accordingly to take his (her) seat beneath the banner of love in this princely chapter (he takes his seat

ii of damnation remember, dearly beloved, perfectly illuminated adepts of this secret areopagus, that from the beginning of all, the vows of your initiation have invoked upon you the most fearful penalties of disobedience. for as soon as ye erect any natural and common thing into a formula of magick, so soon do ye excite also the contrary current. thus while every child reads and speaks freely of the pillars of the temple of king solomon by name, the mason dare not so much as letter them without precaution. and while the private man may speak evil of the king, and blaspheme god without risk, yet the servant of the king, and the minister of god, must cloke (sic) themselves with reverence, even though it be not in their hearts, for this reason, that they have invoked the king, and god, as sw

THE HOLY BIBLE KING JAMES VERSION

, to bear it. 27:8 hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make [it] 27:9 and thou shalt make the court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of an hundred cubits long for one side: 27:10 and the twenty pillars thereof and their twenty sockets [shall be of] brass; the hooks of the pillars and their fillets [shall be of] silver. 27:11 and likewise for the north side in length [there shall be] hangings of an hundred [cubits] long, and his twenty pillars and their twenty sockets [of] brass; the hooks of the pillars and their fillets [of] silver. 27:12 and [for] the breadth of the court on the west side [shall be] hangings of fifty cubits: their pillars ten, and their socke

fteen cubits: their pillars three, and their sockets three. 27:15 and on the other side [shall be] hangings fifteen [cubits] their pillars three, and their sockets three. 27:16 and for the gate of the court [shall be] an hanging of twenty cubits [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework [and] their pillars [shall be] four, and their sockets four. 27:17 all the pillars round about the court [shall be] filleted with silver; their hooks [shall be of] silver, and their sockets of brass. 27:18 the length of the court [shall be] an hundred cubits, and the breadth fifty every where, and the height five cubits [of] fine twined linen, and their sockets [of] brass. 27:19 all the vessels of the tabernacle in all the service thereof, and all the pins thereof, a

38:8 and he made the laver [of] brass, and the foot of it [of] brass, of the lookingglasses of [the women] assembling, which assembled [at] the door of the tabernacle of the congregation. 38:9 and he made the court: on the south side southward the hangings of the court [were of] fine twined linen, an hundred cubits: 38:10 their pillars [were] twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets [were of] silver. 38:11 and for the north side [the hangings were] an hundred cubits, their pillars [were] twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets [of] silver. 38:12 and for the west side [were] hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets [of] silver. 38:13

e eastward fifty cubits. 38:14 the hangings of the one side [of the gate were] fifteen cubits; their pillars three, and their sockets three. 38:15 and for the other side of the court gate, on this hand and that hand [were] hangings of fifteen cubits; their pillars three, and their sockets three. 38:16 all the hangings of the court round about [were] of fine twined linen. 38:17 and the sockets for the pillars [were of] brass; the hooks of the pillars and their fillets [of] silver; and the overlaying of their chapiters [of] silver; and all the pillars of the court [were] filleted with silver. 38:18 and the hanging for the gate of the court [was] needlework [of] blue, and purple, and scarlet, and fine twined linen: and twenty cubits [was] the length, and the height in the breadth [was] five c

that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty [men] 38:27 and of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket. 38:28 and of the thousand seven hundred seventy and five [shekels] he made hooks for the pillars, and overlaid their chapiters, and filleted them. 38:29 and the brass of the offering [was] seventy talents, and two thousand and four hundred shekels. 38:30 and therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar, 38:31 and the sockets of the court round about, and the sock

ccording to the number of all the males, from a month old and upward [were] six thousand and two hundred. 3:35 and the chief of the house of the father of the families of merari [was] zuriel the son of abihail [these] shall pitch on the side of the tabernacle northward. 3:36 and [under] the custody and charge of the sons of merari [shall be] the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, 3:37 and the pillars of the court round about, and their sockets, and their pins, and their cords. 3:38 but those that encamp before the tabernacle toward the east [even] before the tabernacle of the congregation eastward [shall be] moses, and aaron and his sons, keeping the charge of the sanct

r families, by the house of their fathers; 4:30 from thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation. 4:31 and this [is] the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, 4:32 and the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden. 4:33 this [is] the service of the families of the sons of merari, according to all their service, in the tabernacle of the congr

. 16:24 and when the people saw him, they praised their god: for they said, our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. 16:25 and it came to pass, when their hearts were merry, that they said, call for samson, that he may make us sport. and they called for samson out of the prison house; and he made them sport: and they set him between the pillars. 16:26 and samson said unto the lad that held him by the hand, suffer me that i may feel the pillars whereupon the house standeth, that i may lean upon them. 16:27 now the house was full of men and women; and all the lords of the philistines [were] there; and [there were] upon the roof about three thousand men and women, that beheld while samson made sport. 16:28 and samson called unto

hath born seven; and she that hath many children is waxed feeble. 2:6 the lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 2:7 the lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 2:8 he raiseth up the poor out of the dust [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the lord s, and he hath set the world upon them. 2:9 he will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 2:10 the adversaries of the lord shall be broken to pieces; out of heaven shall he thunder upon them: the lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt

f, and according to all the fashion of it. so was he seven years in building it. 7:1 but solomon was building his own house thirteen years, and he finished all his house. 7:2 he built also the house of the forest of lebanon; the length thereof [was] an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. 7:3 and [it was] covered with cedar above upon the beams, that [lay] on forty five pillars, fifteen [in] a row. 7:4 and [there were] windows [in] three rows, and light [was] against light [in] three ranks. 7:5 and all the doors and posts [were] square, with the windows: and light [was] against light [in] three ranks. 7:6 and he made a porch of pillars; the length thereof [was] fifty c

an of tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. and he came to king solomon, and wrought all his work. 7:15 for he cast two pillars of brass, of eighteen cubits high apiece: and a 1 kings page 200 line of twelve cubits did compass either of them about. 7:16 and he made two chapiters [of] molten brass, to set upon the tops of the pillars: the height of the one chapiter [was] five cubits, and the height of the other chapiter [was] five cubits: 7:17 [and] nets of checker work, and wreaths of chain work, for the chapiters which [were] upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter. 7:18 and he made the pillars, and two rows round about upon the one network, to cover the chapiters

TYSON DONALD NEW MILLENNIUM MAGIC

st first cleanse themselves inwardly and begin to strengthen their sense of the good by right thoughts and actions. when they have attained a degree of harmony with divine will, the light will begin to reveal itself in small ways, leading ultimately to the illu- mination of the white radiance. it might be well to emphasize that the cloying, saccharin notion of goodness that exists in the minds of the pillars of respectable society often has little in com- mon with the innate sense of the good that lives in the heart of the individual and speaks with a quiet but clear voice in times of need. it is this inner sense of good that will precipitate the light. society's "good" is an empty mask, the dwelling place for worms, where the face of the divine virtue upon which it was modeled can be but

rs from that given in the chapter on the decagram. the reason is that here the potentials of the planets are considered linearly, whereas under the decagram they are examined radially. neither system is absolute. both derive meaning from their context. both are untraditional. it is the traditional practice in golden dawn magic and its many derivative systems to arrange the planets on all three of the pillars of the tree, in their ancient order from slowest to quickest. saturn is placed on the third sephirah, jupiter on the fourth, mars on the fifth, the sun on the sixth, venus on the seventh, mercury on the eighth, and the moon on the ninth. the sole rationale for this placement is that these numbers are the numbers of the magic squares assigned to the planets by cornelius agrippa in his t

ingle line or more complex with pentacles and names of power inscribed on it. this is a matter for the good taste and discre- tion of the magus. the gate is a symbolic doorway set up inside the circle, usually through the use of two pillars-one black and one white to suggest the duality of manifestation. the use of pillars is based on the ritual practices of the golden dawn' and was derived from the pillars of solomon's temple, jachin and boaz (2 chronicles, 3: 17. a thin veil of silk is hung between the pillars. the gate is the physical representation of the aperture that is to be opened into the point of self. by passing through it the magus signifies to his or her subcon- scious the crossing of the veil of unknowing. it may also be represented by a hoop that is large enough to pass eas

TYSON DONALD SOUL FLIGHT

lected to plead a religious controversy he is presently judging. one priest argues in favor of the defendant, and the other argues for the prosecution. the defendant is not present at this trial nor would he be permitted to speak in his own defense. the determination of orthodoxy is purely a matter for the church to decide, and the hierophant has absolute power of judgment. around his throne rise the pillars of a great gothic cathedral. sunlight streams in through the stained glass windows and lies in bright panels across the flagstones of the floor. those who have come to hear the judgments passed by the hierophant sit in respectful silence in pews extending down the length of the nave. they are permitted to hear the cases argued and judgments spoken, but are not allowed to speak. the rul

TYSON DONALD THE MAGICAL WORKBOOK

within your physical body. the astral forms around you also diminish in size, save for the angels which remain gigantic. turn your attention to the pentagram and hexagram and draw them into your heart-center through your chest and back. focus awareness on the four guardian angels beyond the circle and elongate them into pillars of colored light that stretch upward to the star high overhead. when the pillars touch the star, they immediately turn blue-white and scintillate with brilliant radiance. let them withdraw themselves upward into the star. become aware of the four white pentagrams on the magic circle. mentally reduce them in size until they merge with the circle and disappear. step forward to the eastern part of the circle and stand facing east. place your right hand upon your chest

ded aura to contract to its normal shape, and reduce your enlarged astral form so that it fits within your physical body. turn your attention to the pentagram and hexagram and draw them into your heart-center through your chest and back. focus awareness on the four guardian angels beyond the circle and elongate them into pillars of colored light that stretch upward to the star high overhead. when the pillars touch the star, they immediately turn blue-white and scintillate with brilliant radiance. let them withdraw themselves upward into the star. become aware of the four white pentagrams on the magic circle. mentally reduce them in size until they merge with the circle and disappear. supreme invoking ritual of the pentagram 271 step forward to the eastern part of the circle and stand facin

tice chamber. visualize the pale, glowing curtain of light that surrounds the circle. mentally will the guardian angels of the four quarters to close their wings. as the angels obey, the unbroken curtain around the circle becomes four separate panels. these narrow and become brighter. as you watch them with your inner awareness, they lengthen and narrow into four identical pillars of white light. the pillars come together high above your head to focus upon the distant white star. mentally release the angels and watch astrally as the pillars are drawn upward into the star. turn your attention inward and contemplate the warm light of your heart-center for a minute or two. expand your awareness so that you are conscious of your physical body, but keep the main focus of your attention on the g

TYSON DONALD THE POWER OF THE WORD

sis of the eighth key the "midday" signifies both the brightness of noon and the quarter of the south. the "third heaven" may refer to the third sphere, that of venus, if we count the spheres in the usual way, with the moon in the first and lowest sphere. pillars occur in the fifth key, which relates to the west, so it is possible that the "third heaven" refers to the watchtower of the west. here the pillars are said to be of "hyacinth" which perhaps means they are blue. hyacinth was for the ancients a blue stone, likely the sapphire. its color was synonymous with the clear light of heaven, which is why the hebrew for "sapphire" forms the basis for the word sephiroth. hyacinth is also a type of lily connected with the greek legend of hyacinthus, a beautiful youth accidentally killed by apo

s with the clear light of heaven, which is why the hebrew for "sapphire" forms the basis for the word sephiroth. hyacinth is also a type of lily connected with the greek legend of hyacinthus, a beautiful youth accidentally killed by apollo. some of hyacinthus' blood dripped onto the ground, and from the spot sprang up a purple flower with the greek letters ai, a1 (woe, woe) written on its petals. the pillars suggest a house of god, or temple, and both these images occur later in the key. they are said to be 26, which may signify two parallel rows of six pillars each. within this house, the elders "are become strong" the "long continuance" of the pillars that support the vault of heaven in the south (for this is the image they evoke) makes them bucklers, or shields, against the "stooping dr

cast upon the face of the earth, where he acts as one of the instruments of its destruction. to stoop means to swoop down upon folded wings to strike at prey. hawks stoop upon ,pigeons when they descend through the sky like thunderbolts and strike the slower birds with their talons. thus the "stooping dragon" is kept back from his prey, the living things of the earth, by the "long continuance" of the pillars of the watchtower of the south, which act as shields upheld against his attack. there is a striking contrast here with the second image, the "harvest of a widow" the harvest of a widow is lamentation and want. this seems to be an allusion to babylon, who is personified as a harlot: how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she

WAITE ASPECTS OF MASONIC SYMBOLISM

mmunicated to him in that supreme degree, and in the light of the present explanation he will see that the "great" and "incomprehensible" thing so imparted comes to him from the secret tradition of israel. it is also to this kabalistic source, rather than to the variant accounts in the first book of kings and in chronicles, that we must have recourse for the important masonic symbolism concerning the pillars j. and b. there is very little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that

WESTERN MANDALAS OF TRANSFORMATION SR AL

ch looks remarkably like this seal (see figure 9-i. in fact, astaroth, also called astarte and ashtoreth by the ancient hebrews, was the same as the goddess ishtar, the morning star, or venus. she represented the spirit of sexuality and fertility. figure 9-f: agrippa's kamea figure 9-g: alternate kamea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a value of 175, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of venus is often represented

e sexual organs. in the image developed by dr. case, the skeleton figure in this tarot key has a crook in his neck to represent the change in energy flow at the venus chakra. dr. case tells us this mystery is also connected to the number 700, thought to be very sacred in the zohar. this joining of the forces of mars and venus is the true nature of the alchemfigure 9-m ical great work. figure 9-n: the pillars figure 9-o: agrippa's kamea in hebrew correspondences: the magical names and numbers of netzach/venus asterisks) denote god-names 7: number of sephira 7: the number of vertebrae in the human neck (godwin *7: aha, a name of god attributed to nogah. initials of adonai ha aretz 7: av: desire root: the mysterious link which joins nothingness to being 7: gd, gad: tribe of israel; good fortu

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. we acknowledge but five senses in man, but there are two more awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (

f the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over the seal and say "now i invite ye noble one, galas (trace sigil) to send forth your light throug

e ye noble one, horl vw (trace sigil) to send forth your light through the holy seal of truth" 27 draw the invoking unicursal hexagram of venus over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" contemplate the forces making themselves present. circumambulate deosil three time, rising up through the light. finish between the pillars. perform the full vibratory formula of the middle pillar (see appendix g. circumambulate deosil one time, returning to the place between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and blessings through the holy seal

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e driven out; it is the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince 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 do

rinted 1910 the high office of opening the holy portal the temple is arranged for the opening and for the first point, as follows: the portals of the 23rd, 26th, 24th, 24th and 21st paths are placed in the east. the 13th, 14th and 15th tarot keys are shown at convenient stations therein. the diagram of the paths and grades is laid upon the altar, which is in or near the middle part of the temple. the pillars are to the west of the altar at a mean distance between the altar itself and the table. the latter is placed as far west as the exigencies of the ceremony will permit. thereon are the four elemental tablets, with the tablet of union in their centre. the throne of the east is occupied by the celebrant of the grade, who is saluted in the ceremony by the title of master of the portal. he

5th path and receive the annunciation of his election at the portal of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing the elemental tablets and looking towards the pillars of the gate of samech at the extremity of the sephira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratres et sorores, may the vivifying rain of t

es at the eastern side of the tablets and places his lamp on the tablet of union. celebrant take up the lamp of the hegemon, who has led you through the grades of your progress as a minister of mercy and a high priest of redemption. raise it to your own forehead, to signify the lifting up of the will as an eternal sacrifice. the hegemon draws the philosophus round the table and places him between the pillars. celebrant you stand now symbolically at the door of samech, which is the threshold of the 25th path. honourable frater hegemon, let the philosophus cross the threshold, showing that the door is open. the hegemon draws the philosophus through the pillars and returns to his seat. celebrant you will now circumambulate the temple once, proceeding on your path alone, slowly and reverently

for our eyes have seen thy salvation in the union of tiphereth and malkuth. celebrant to the glory of thine elect, world without end; in the light which is perfect love; and this is the love of perfection. the officers of the outer order disrobe and put away their vestments. their seats are moved, and they mingle with the ordinary members. the pedestal is taken from before the throne of the east. the pillars are set on each side of the throne. the lamp of the hegemon now burns on the tablet of union. the philosophus is led in by the hegemon, who wears the crossed ribbons of the outer and inner orders, but no other insignia. the philosophus is seated in the west before the tablets, facing the throne of the fast. celebrant there is a door in tiphereth which shall open for you, my brother; th

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