Michael Wynn's Occult Reference Library
THE PRACTICE

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

see suppl. on the other hand, the piety of christian priests suppressed and destroyed a multitude of heathen monuments, poems and beliefs, whose annihilation history can liardly cease to 1 fomnianna so^nir 1, 31-35. luxda'la, p. 170. kralodworsky rukopi, 72.74' greg. tur. 2, 31. fonnu. sog. 1, 260. 2, 200. 6 intkoductioii lament, though the sentiment which deprived us of them is not to be blamed. the practice of a pure christianity, the extinction of all trace of heathenism was of infinitely more concern than the advantage that might some day accrue to history from their longer preservation. boniface and willibrord, in felling the sacred oak, in polluting the sacred spring, and the image-breaking calvinists long after them, thought only of the idolatry that was practised by such means (see

. king hakon, whom his subjects suspected of christianity, was called upon 'at hann skyldi eta hrossasldtr' saga hak. g6(5a cap. 18. from tac. ami. 13, 57 we learn that the hermunduri sacrificed the horses of the defeated catti. as late as the time of boniface (ei^ist. ed. wlirdtw. 25. 87 serr. 121. 142),i the thuringians are strictly enjoined to abstain from horseflesh. agathias bears witness to the practice of the alamanni 'itrirovi re kab l3oa, kui axxa arra [xvpla k a par o fiovpt (beheading, i7n6etd^ov(tl, ed bonn. 28, 5. here we must not overlook the cutting o^ of the head, which was not consumed with the rest, but consecrated by way of eminence to the god. when cacina, on approaching the scene of varus's overthrow, saw horses heads fastened to the stems of trees (equorum artus, simu

riscing, ps. 20, 3. lamp unkawemmit kakepan erdu friscing, i.e. lamb unblemished given to earth a sacrifice, hymn 7, 10, except as a reminiscence of heathenism? the jewish paschal lamb would not suggest it, for in friscing the idea of porcellus was predominant. in the north, the expiatory boar, sdnargoltr, offered to freyr, was a periodical sacrifice; and sweden has continued down to modern times the practice of baking loaves and cakes on yule-eve in the shape of a boar. this golden-bristled boar has left his track in inland germany too. according to popular belief in thuringia^ whoever on christmas eve abstains from all food till suppertime, will get sight of a young golden pig, i.e. in olden times it was brought up last at the evening banquet. a lauterbach ordinance (weisthum) of 1589 de

t was also called minnisvcig (swig, draught, sa3m. 193^ after conversion they did not give up the custom, but drank the minne of christ, mary, and the saints: krists minni, michaels minni, fornm. sog. 1, 162. 7, 148. in the fornm. sog. 10, 1781, st. martin demands of olaf that his minni be proposed instead of those of thor, osin, and the other ases. the other races were just as little weaned from the practice; only where the term minne had changed its meaning, it is translated by the lat. amor instead of memoria^ notably as early as in liutprand, hist. 6, 7 (muratori ii. 1, 473, and liutpr. hist. ott. 12: diaboli in aniorcm vinum bibere. liutpr. antapod. 2, 70: amoris salutisque mei causa bibito. liutpr. leg. 65: potas in amo^x heati johannis prsecursoris. here the baptist is meant, not th

omo, ferai^m arhoris ohscoenae patuiis haercntia ramis praebebant vano plausum spectacula vulgo. horrebant illic trepidi ramalia ccrvi et dirum frendentis ap)ri, fera spicula, denies, acribus exitium meditantes forte molossis. tunc qiioque sic variis arbos induta tropaeis fundebat rudibus lascivi semina risusft was not the laughter of the multitude that offended the christian priests; they saw in the practice a performance, however degenerate and dimmed, of heathen sacrifices^ thus far we have dwelt on the evidences which go to prove that the oldest worship of our ancestors was -connected with sacred forests and trees. at the same time it cannot be doubted, that even in the earliest times there were temples built for single deities, and perhaps rude images set up inside them. in the lapse

opping and skipping from village to village, from house to house, all tlirougii the valley (muchar, gastein pp. 145-7. in the north of switzerland, where in addition to berchtli the softened form bechtli or bechteli is in use, bechtclis day is the 2nd (or, if new-year's day falls on a saturday, the 3rd) of january, and is honoured by the young people in general with social merrymakings; they call the practice hcrclueln, hechteln. in the 16th century it was still the custom at zurich, for men to intercept and press one another to take wine; this was called' conducting to berclitold (staid. 1, 150- 6. there was thus a masculine bercht or berchtolt, related to "wuotan, as berhta was to freke; and from this again there arose in swabia a new feminine, brechtouerin, prcchtdlterin (schniid, schwa

predicting and endowing, in perils of war giving help and granting victory. therefore they are called wise toomcn, on. spdkonor (conf. spakr, ohg. spahi, prudens, scot, spae wife, mhg. loisiu wip, nib. 1473. 3. 1483, 4 (see suppl. 1. itis, ides (dis. but i will first take an older word, which appears to me to yield in time favour. 1 philander of sittewald 2,727, soldatenl. p. 241, still mentions the practice ,ime of dan<^er 'of commending oneself to the loved one's grace and itis. 401 exactly the meaning we have just unravelled, and in its generalness to comprehend all the particular beings to be studied more minutely by and by. the oiig. itis pi. itisi, os. ides, pi. idisi, as. ides, pi. idesa, denotes femina in general, and can be used of maids or matrons, rich or poor^ yet, like the gr

itself all the same. now there was no sort of destiny that stirred the spirit of antiquity more strongly than the issue of battles and wars: it is significant, that the same urlac, urlouc expresses both fatum and bellum also (graff 2, 96. gramm. 2, 790, and the idisi forward or hinder the fight. this their office we have to look into more narrowly. from caesar (de b. gall. 1, 50) we already learn the practice of the germani 'ut matresfamilias eorum sortihus et vaticinationibwi declararent, utrum proelium committi ex usu esset, necue. mistresses of families practised augury, perhaps women selected for tlie purpose, of superior and godlike repute like veleda. let us bear in mind, which gods chiefly concerned themselves with the event of a battle: offinn and frcyja draw to themselves all thos

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a com

re; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be r

reasures: the main elemental ritual items in magick, associated with the treasures of the celts, and having parallels in christianity. handfastings: a popular marriage rite among wiccans, named after the focal point of the rite in which a couple's right hands are loosely joined by a cord to symbol the uniting of the two people, body, mind and soul. hedge witches: lone witches; the name comes from the practice of village wise women surrounding their homes with a hedge of hawthorn, a magical tree that afforded privacy from the curious. the horned god: the male principle in wicca, lord of the hunt, the herds, winter and the underworld. known to the celts as cernunnos, the generic name for 'horned one. imbolc: the celtic festival of early spring. a fire festival, christianised as candlemas on

ABRAMELIN1

red magic; nevertheless, o! lamech, my son, thou wilt therein find certain examples and other matters1 which will be none the less useful and profitable unto thee than the precepts and dogmas which i shall give thee in the second and third books. wherefore thou shalt not neglect the study of this first book, which shall serve thee for an introduction2 unto the veritable and sacred magic, and unto the practice of that which i, abraham, the son of simon, have learned, in part from my father, and in part also from other wise and faithful men, and which i have found true and real, having submitted it unto proof and experiment. and having written this with mine own hand, i have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a

ABRAMELIN2

airs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of the symbols of the third book, unless it be those of the fifth chapter thereof;105 but if you desire anything, command them aloud to perform it. never commence many operations at once and in the same time, but when you have finished one then begin another, until you are perfect in the practice; for an apprentice artist doth not become a master suddenly, but little by little. of abramelin the mage 91 (20) without reasons of the very last importance, the four princes106 or the eight sub-princes107 should never be summoned, because we must make a great distinction between these and the others (who are inferior to them (21) in operating, as rarely as possible insist upon the sp

peration, with a firm and true conviction that he shall have from his angel greater lights as to the points the sacred magic 108 wherein he may be liable to err. wherefore you shall be ready and willing to correct your faults, obedient in all things, and on all occasions, unto his precepts. and you should observe exactly and inviolably from point to point, everything touching the regimen of life, the practice, and other counsels given in this book. as we have already said, if by chance some slight indisposition should overtake you after the commencement of the operation, you shall observe that hereinbefore laid down; but should the illness become very much worse, so that remedies become necessary unto the health of the body, and that you have to undergo blood-letting; then do not harden yo

ABRAMELIN3

impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book where also thou wilt find the symbols of many spirits. but seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will procure for himself those (spirits) which be of 8. this whole sentence is most confusedly worded in the original, and i have endeavoured to render it as lite

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

mind must be permitted. social existence of any kind renders any serious yoga absolutely out of the question; domestic life is completely incompatible with even elementary practices. no doubt many of you will say 'that's all very well for him; let him speak for himself; as for me, i manage my home and my business so that everything runs on ball bearings' echo answers. 4. until you actually start the practice of yoga, you cannot possibly imagine what constitutes a disturbance. you most of you think that you can sit perfectly still; you tell me what artists' models can do for over thirty-five minutes. they don't. you do not hear the ticking of the clock; perhaps you do not even know whether a typewriter is going in the room; for all i know, you could sleep peacefully through an air-raid. th

y help or they may hinder; it is up to you to find out which are good and which are bad, the why and the what and all the other questions. it all comes to the same thing in the end. there is only one way to still the body in the long run, and that is to keep it still. it's dogged as does it. 18. the irritations develop into extreme agony. any attempt to alleviate this simply destroys the value of the practice. i must particularly warn the aspirant against rationalising (i *have* known people who were so hopelessly bat-witted that they rationalised. they thought 'ah, well, this position is not suitable for me, as i thought it was. i have made a mess of the ibis position; now i'll have a go at the dragon position' but the ibis has kept his job, and attained his divinity, by standing on one l

member gallipoli! i am inclined to think that it may be a sort of symptom that one is near the critical point when the anguish becomes intolerable. you will probably ask what 'intolerable' means. i rudely answer 'find out' but it may give you some idea of what is, after all, not *too* bad, when i say that in the last months of my own work it often used to take me ten minutes (at the conclusion of the practice) to straighten my left leg. i took the ankle in both hands, and eased it out a fraction of a millimetre at a time. 20. at this point the band begins to play. quite suddenly the pain stops. an ineffable sense of relief sweeps over the yogi- notice that i no longer call him 'student' or 'aspirant- and he becomes aware of a very strange fact. not only was that position giving him pain, b

e word samyama; you can translate it quite well for yourselves, since you already know that 'sam' means 'together' and that 'yama' means 'control' it represents the merging of minor individual acts of control into a single gesture, very much as all the separate cells, bones, veins, arteries, nerves, muscles and so forth, of the arm combine in unconscious unanimity to make a single stroke. 16. now the practice of pratyahara, properly speaking, is introspection, and the practice of dharana, properly speaking, is the restraint of the thought to a single imaginary object. the former is a movement of the mind, the latter a cessation of all movement. and you are not likely to get much success in pratyahara until you have made considerable advance in dhyana, because by introspection we mean the e

he only way to obtain that freedom. in the same society the training in obedience is based on a similar principle. the priest has to do what his superior orders him 'perinde ac cadaver' protestants always represent that this is the most outrageous and indefensible tyranny "the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has become enormously strong, so strong that none of his natural instincts, desires, or habits can intrude. he has freed his will of all these inhibitions. he is a perfect function of the machinery of the order. in the general of the society is concentrated the power of all those separate wills, just as in the human body every cell should be completely devot

ent in kandy, i had been trying to concentrate by slanting my eyes towards the tip of my nose. this, by the way, is not a good practice; one is liable to strain the eyes. but what happened was that i woke up in the night; my hand touched a nose; i immediately concluded that some one was in the room. not at all; i only thought so because my nose had passed away from the region of my observation by the practice of concentrating upon it. 12. the same sort of thing occurs with adequate concentration on any object. it is connected, curiously enough, with the phenomena of invisibility. when your mind has gone so deeply into itself that it is unconscious of itself and its surroundings, one of the most ordinary results is that the body becomes invisible to other people. i do not think that it woul

odily desires, of the sensations self-destructive, of the thirst for pleasure. 18. i think this is a good opportunity to make a little digression in favour of mahasatipatthana. this practice was recommended by the buddha in very special terms, and it is the only one of which he speaks so highly. he told his disciples that if they only stuck to it, sooner or later they would reach full attainment. the practice consists of an analysis of the universe in terms of consciousness. you begin by taking some very simple and regular bodily exercise, such as the movement of the body in walking, or the movements of the lungs in breathing. you keep on noting what happens 'i am breathing out; i am breathing in; i am holding my breath' as the case may be. quite without warning, one is appalled by the sho

e into the other. this, i believe, is one of the reasons why it has been impossible to find any really satisfactory literature about yoga at all. the more advanced one's progress, the less one knows, and the more one understands. the effect is simply additional evidence of what i have been saying all this time: that it is very little use discussing things; what is needed is continuous devotion to the practice. love is the law, love under will (part 8 of 8* yoga for yellowbellies. fourth lecture* salutation to the sons of the morning! do what thou wilt shall be the whole of the law. 1. i should like to begin this evening by recapitulating very briefly what has been said in the previous three lectures, and this would be easier if i had not completely forgotten everything i said. but there is

ALEISTER CROWLEY BOOK OF LIES

last two paragraphs there is a justification of a practice which might be called sacred prostitution. in the common practice of meditation the idea is to reject all impressions, but here is an opposite practice, very much more difficult, in which all are accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f inconvenience or even of cruelty. i hope that the principles outlined above will help them to understand this book, and prevent them from being deterred from its study by the more or less technical language in which it is written. the essence of magick is simple enough in all conscience. it is not otherwise with the art of government. the aim is simply prosperity; but the theory is tangled, and the practice beset with briars. in the same way magick is merely to be and to do. i should add "to suffer. for magick is the verb; and it is part of the training to use the passive voice. this is, however, a matter of initiation rather than of magick in xxii its ordinary sense. it is not my fault if being is baffling, and doing desperate! yet, once the above principles are firmly fixed in the mind

"passing over, and so on; banners flaunted from pasteboard towers of baseless theories. one instinctively flinches from remembering one's last, as one does from imagining one's next, death<buddhist meditations of the ten impurities. weh note adenda: right, but it scares the dickens out of you! when i succeeded in the practice in my teens, i panicked out of using the related abilities for several years. this was without benefit of initiation> the point of view of the initiate helps one immensely. as soon as one has passed this pons asinorum, the practice becomes much easier. it is much less trouble to reach the life before the last; familiarity with death breeds contempt for it. it is a very great assistanc

be ascribed to similar properties in both cases; and as we have detected, measured and partially explained radioactivity, it must be possible to contrive means of doing the same for life> laboratory experiments in food-values seem to be almost worthless, for reasons which we cannot here enter into; the general testimony of mankind appears a safer guide. it would be unwise to condemn as irrational the practice of those savages who tear the heart and liver from an adversary, and devour them while yet warm. in any case it was the theory of 94 the ancient magicians, that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of the animal this energy is liberated sud

its mental and moral character. at the death of the animal this energy is liberated suddenly. the animal should therefore be killed<blessed and merciful of all deaths, for the elemental spirit is directly built up into godhead- the exact goal of its efforts through countless incarnations. on the other hand, the practice of torturing animals to death in order to obtain the elemental as a slave is indefensible, utterly black magic of the very worst kind, involving as it does a metaphysical basis of dualism. there is, however, no objection to dualism or black magic when they are properly understood. see the account of the master therion's great magical retirement by lake pasquaney, where he "crucified a

hose history is familiar to everybody. i refer to christian science, and the cognate doctrines of "mental healing" and the like. the theory of such people, stripped of dogmatic furbelows, is perfectly good magic of its kind, its negroid kind. the idea is correct enough: matter is an illusion created by will through mind, and consequently susceptible of alteration at the behest of its creator. but the practice has been lacking. they have not developed a scientific technique for applying the will. it is as if they expected the steam of watts' kettle to convey people from place to place without the trouble of inventing and using locomotives. let us apply these considerations to magick in its restricted sense, the sense in which it was always understood until the master therion extended it to

e typical inhabitants of this plane, and it is the home of every adept. the spiritual planes are of several types, but are all distinguished by a reality and intensity to be found nowhere else. their inhabitants are formless, free of space and time, and distinguished by incomparable brilliance. there are also a number of sub-planes, as, for example, the alchemical. this plane will often appear in the practice of "rising on the planes; its images are usually those of gardens curiously kept, mountains furnished with peculiar symbols, hieroglyphic animals, or such figures as that of the "hermetic arcanum, and pictures like the "goldseekers" and the "massacre of the innocents" of basil valentine. there is a unique quality about the alchemical plane which renders its images immediately recogniz

no soul. it explains fully the difference between the sexes> the true god 152 is man. in man are all things hidden. of these the gods, nature, time, all the powers of the universe are rebellious slaves. it is these that men must fight and conquer in the power and in the name of the beast that hath availed them, the titan, the magus, the man whose number is six hundred and three score and six. iii the practice of rising on the planes is of such importance that special attention must be paid to it. it is part of the essential technique of magick. instruction in this practice has been given with such conciseness in liber o, that one cannot do better than quote verbatim (the "previous experiment" referred to in the first sentence is the ordinary astral journey "1. the previous experiment has l

ness in liber o, that one cannot do better than quote verbatim (the "previous experiment" referred to in the first sentence is the ordinary astral journey "1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in 153 the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it, to cause it instantly to obey his will "2. let him then begin exactly as before; but with the most intense solemnity and determination "3. let him be very careful to cau

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ial in appearance that they afford so excellent a training. they teach you concentration, mindfulness, moral and social courage, and a host of other virtues. like a perfect lady, i have kept the tit bit to the last. it is absolutely essential to begin a magical diary, and keep it up daily. you begin by an account of your life, going back even before your birth to your ancestry. in conformity with the practice which you may perhaps choose to adopt later, given in liber thisarb, sub figura cmxiii, paragraphs 27-28, magick, pp. 420-422, you must find an answer to the question "how did i come to be in this place at this time, engaged in this particular work" as you will see from the book, this will start you on the discovery of who you really are, and eventually lead you to your recovering the

t "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. the result which you doubtless refer to is attained automatically in the course of your experiments. your very soon discover the sort of state of mind which is favourable or unfavourable to the work, and you also discover what is helpful and harmful to these states in your way of life. for instance, the practice like the non-receiving of gifts is all right for a hindu whose mind is branded magic without tears get any book for free on: www.abika.com 24 for ten thousand incarnations by the shock of accepting a cigarette or a cup of tea. incidentally, most of the eastern cults fall down when they come west, simply because they make no allowance for our different temperaments. also they set tasks

irit; if you could, it would mean merely mental indigestion. we have all read how cato started to learn greek at 90: but the story stops there. we have never been told what good it did to himself or anyone else. 5. god-forms. see magick pp. 378-9. quite clear: quite adequate: no use at all without continual practice. no one can join with you- off you go again! no, no, a thousand times no: this is the practice par excellence where you have to do it all yourself. the vibration of godnames: that perhaps, i can at least test you in. but don't you dare come up for a test 20 until you've been at it- and hard- for at least 100 exercises. i think this is your trouble about being "left in the air" when i "present many new things" to you, the sting is in the tail- the practice that vitalizes it. doc

adoring wonder- the marvellous beauty and symmetry of the qabalistic system. and then- what a weapon you will have forged! 16^ weh note: option to add a comment of humphrey davy and the invention of modern anesthesia to clarify the reference. on the occasion of a nitrous oxide party, such as he catered, he chanced to note that one of the participants had taken injury but felt no pain. this led to the practice of administrating anesthetics to patients in operations, and gave the time in surgery to perfect modern procedural medicine. 17^ weh note: 418= give the prime factors. 35 what power to analyze, to order, to manipulate your thinking! and please remember when people compliment you on your memory or the clarity of your thought, to give credit to the qabalah! that's fine, i seem to hear y

to heart what i am now so violently thrusting at you, this middle work of concentration. love is the law, love under will. fraternally, 666 chapter xvii astral journey, example. how to do it: how to verify your experiences magic without tears get any book for free on: www.abika.com 123 cara soror, do what thou wilt shall be the whole of the law. there is no better way of training the memory than the practice of the holy qabalah. the whole mechanism of memory depends on joining up independent data. you must go on adding a little to little, always joining the simple impressions by referring them to others which are more general; and so on until the whole of your universe is arranged like the brain and the nervous system. this system in fact, becomes the universe. when you have got everythin

ect the prescribed greetings: but i think it just as well to collect the various considerations connected with their use- and in "greetings" i include "saying will" before set meals, the four daily adorations of the sun (liber cc, vel resh) and the salutation of our lady the moon. i propose to deal with the general object of the combined rituals, not with the special virtues of each separately. 7 the practice of liber iii vel jugorum1 is the complement of these grouped customs. by sharp physical self-chastisement when you think, say, or do whatever it is that you have set yourself to avoid doing, you set a sentry at the gate of your mind ready to challenge all comers, and so you acquire the habit of being on the alert. keep this in mind, and you will have no magic without tears get any boo

constantly struggles to escape control (i hope you remember the sequence of "breaks" in case you don't, i summarize them (1) immediate physical interruptions: asana should stop these (2) things that are "on you mind (3) reverie, and "wouldn't it help if i were to (4) atmospherics- e.g. voices apparently from some alien source (5) aberrations of the control itself; and the result itself (remember the practice of some hindu schools "not that, not that" to whatever it is the presents itself as tat sat- reality, truth. need i remind you how urgent the wish to escape will assuredly become, how fantastic are the mind's devices and excuses, amounting often to deliberate revolt? in kandy i broke away in a fury, and dashed down to colombo with the intention of painting the very air as red as the b

i hope) you respect sufficiently my conviction that astrology is a genuine science and not a messy mass of old wives' tales, you will obviously demand instruction as to how to learn it, that you may verify my opinion in the light of your own experiments. this will look much better if i put it in a separate letter 'till then- love is the law, love under will. fraternally, chapter xxii how to learn the practice of astrology cara soror, do what thou wilt shall be the whole of the law. magic without tears get any book for free on: www.abika.com 149 "up guards, and at 'em" first, you must know your correspondences by heart backwards and upside down (air connu) they are practically all in the book of thoth; but "if anyone anything lacks" look for it in 777. then, get a book on astrology, the old

ALEISTER CROWLEY MEDITATION

ral distinct senses by various authors. the greatest authority on "yoga<yoga is the general name for that form of meditation which aims at the uniting of subject and object, for "yog" is the root from which are derived the latin word "jugum" and the english word "yoke> is patanjali. he says "asana is that which is firm and pleasant" this may be taken as meaning the result of success in the practice. again, sankhya says "posture is that which is steady and easy" and again "any posture which is steady and easy is an asana; there is no other rule" any posture will do. in a sense this is true, because any posture becomes uncomfortable sooner or later. the steadiness and easiness mark a definite attainment, as will be explained later on. hindu books, such as the "shiva sanhita" give

. a sense of physical alertness is desirable. think of the tiger about to spring, or of the oarsman waiting for the gun. after a little there will be cramp and fatigue. the student must now set his teeth, and go through with it. the minor sensations of itching, etc, will be found to pass away, if they are resolutely neglected, but the cramp and fatigue may be expected to increase until the end of the practice. one may begin with half an hour or an hour. the student must not mind if the process of quitting the asana involves several minutes of the acutest agony<
derland of consciousness, 17 and that consciousness a consciousness of pain; and at this moment one will further realize with an indescribable feeling of relief that not only is this position, which has been so painful, the very ideal of physical comfort, but that all other conceivable positions of the body are uncomfortable. this feeling represents success. there will be no further difficulty in the practice. one will get into one's asana with almost the same feeling as that with which a tired man gets into a hot bath; and while he is in that position, the body may be trusted to send him no message that might disturb his mind. other results of this practice are described by hindu authors, but they do not concern us at present. our first obstacle has been removed, and we can continue with

ut a rapid movement of the lips; this movement should be continued with increased velocity and diminishing intensity until the mental muttering completely absorbs the physical. the student is by this time absolutely still, with the mantra racing in his brain; he should, however, continue to speed it up until he reaches his limit, at which he should continue for as long as possible, and then cease the practice by reversing the process above described. any sentence may be used as a mantra, and possibly the hindus are correct in thinking that there is a particular sentence best suited to any particular man. some men might find the liquid mantras of the quran slide too easily, so that it would be possible to continue another train of thought without disturbing the mantra; one is supposed while

r passion disturbs the mind) 24 chapter iv pratyahara pratyahara is the first process in the mental part of our task. the previous practices, asana, pranayama, yama, and niyama, are all acts of the body, while mantra is connected with speech: pratyahara is purely mental. and what is pratyahara? this word is used by different authors in different senses. the same word is employed to designate both the practice and the result. it means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about. a very similar experience to that of asana is in store for

ain the mind to a single object. before we go on to this, however, we must consider what is meant by success in pratyahara. this is a very extensive subject, and different authors take widely divergent views. one writer means an analysis so acute that every thought is resolved into a number of elements (see "the psychology of hashish" section v, in equinox ii. others take the view that success in the practice is something like the experience which sir humphrey davy had as a result of taking nitrous oxide, in which he exclaimed "the universe is composed exclusively of ideas" others say that it gives hamlet's feeling "there's nothing good or bad but thinking makes it so" interpreted as literally as was done by mrs. eddy. however, the main point is to acquire some sort of inhibitory power ove

hat will comes really into play, only now that his manhood is tested. if it were not for the will-development which he got in the conquest of asana, he would probably give up. as it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of dharana. 28 for the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. please understand that in doing this practice you are supposed to be seated in asana, and to have note-book and pencil by your side, and a watch in front of you. you are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. in fact you will probably find that t

experienced a mental catastrophe. just as a blow on the head will made a man "see stars" so one might suppose that the terrific mental strain of dharana has somehow over-excited the brain, and caused a spasm, or possibly even the breaking of a small vessel. there seems no reason to reject this explanation altogether, though it would be quite absurd to suppose that to accept it would be to condemn the practice. spasm is a normal function of at least one of the organs of the body. that the brain is not damaged by the practice is proved by the fact that many people who claim to have had this experience repeatedly continue to exercise the ordinary avocations of life without diminished activity. we may dismiss, then the physiological question. it throws no light on the main problem, which is th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

us tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn out cover the whole globe outside islam and christianity. why assault their flesh rather than their eyes, as in the other cases? because the metaphysics, or point of view, is correct- i take judaism as qabalistic- but the practice imperfect. al iii,54 "bahlasti! ompehda! i spit on your crapulous creeds" the old comment 54. appears to be a plain instruction in theology and ethics. i do not understand "din. bahlasti= 358, and ompehda perhaps 210. the new comment see appendix weh note: not extant. by sound bahlasti suggests "hurling" or "blasting" ompegda is not too phantastically onomatopoeitic for 'an explosion"

ALEISTER CROWLEY THE SWORD OF SONG

lness is regan s gentle and loving, for his particular, i ll receive him gladly. iii in act iii. we have another illustration of the morality that passed current with the tudors, and which only a shakespeare had the courage to attack. kent does not stick at treachery he makes one gulp of treason straining at the gnat of discipline, he swallows the camel of civil war. it was then, and is even now, the practice of some for example, the emigr s of the french revolution to invite foreign invasion as a means of securing domestic reaction. the blackguardism implied is beyond language: shakesepare was perhaps thinking of the proposal, in mary s reign, to react to romanism by the aid of spanish troops. but he will go further than this, will our greatest poet; it were ill that the life of even one

ntains, and there is ice and snow and especially moraine on and about the baltoro glacier to build a very fine range; we could well have spared it this last summer. 579. so much for this absurd affair.52 about lieutenant-colonel flare. gilbert, bab ballads. 636. auto-hypnosis.53 the scientific adversary has more sense than to talk of autohypnosis. he bases his objection upon the general danger of the practice, considered as a habit of long standing. in fact, lyre and lancet. recipe for curried eggs. the physiologist reproaches poor mr. crowley. this encroaches upon your frail cerebral cortex, and turns its fairway to a vortex. your cerebellum with cockroaches is crammed; your lobes that thought they caught x are like mere eggs a person poaches. but soon from yoga, business worries, and (fr

ge of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared

is a sufficient test. and if we condescend to argue, it is for pleasure, and aside from the vital fact; a skirmish, and not a pitched battle. this dream i have thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 91 grandeur of our edifice by jimcrack pinnacles of stucco as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to

s last sentence will be best understood by those who have practised up to a certain point. at first it is easy to trace back by a connected chain of thoughts from the thought which awakes us to the fact that we are wandering to the original thought. later, and notably as we improve, this becomes first difficult, then impossible. at first sight this fact suggests that we are injuring our brains by the practice, but the explanation is as follows: suppose we figure the central consciousness as the sun, intent on seeing that nothing falls into him. first the near planets are carefully arranged, so that no collision can occur; afterwards jupiter and saturn, until his whole system is safe. if then any body fall upon the sun, he knows that it is how any sane person can describe this process as de

ALEISTER CROWLEY EQ I 5

a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v

gick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty me

fullest extent of our powers. this fact of the essentially practical nature of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic s

and after that merit, thus gained, is spent and gone, the whirling of the great wheel of life will bring us again to evil, and unhappy lives- for not by the mere storing of merit can freedom be attained, it is not by mere merit that we can come to the great peace. this merit-gaining is secondary in importance to the purification and culture of our thought, but it is essential, because only by 30 the practice of "sila" comes the power of mental concentration that makes us free.1 in order that we may understand how this final and principal aim of our buddhist faith is to be attained, before we can see why particular practices should thus purify the mind, it is necessary that we should first comprehend the nature of this mind itself- this thought that we seek to purify and to liberate. in th

roduce that is so characteristic of all mental states, he has also shewn us how this reproductive energy of the sankh ras may itself be employed to the suppression of evil states, and to the culture 31 of the states that are good. for if a man has many and powerful sankh ras in his nature, which tend to make him angry or cruel, we are taught that he can definitely overcome those evil sankh ras by the practice of mental concentration on sankh ras of an opposite nature- in practice by devoting a definite time each day to meditating on thoughts of pity and of love. thus he increases the sankh ras in his mind that tend to make men loving and pitiful, and because "hatred ceaseth not by hatred at any time, hatred ceaseth by love alone" therefore do those evil sankh ras of his nature, those tende

ar before the rise of new good tendencies of live and of pit, even as the darkness of the night fades in the glory of the dawn. thus we see that one way- and the best way- of overcoming bad sankh ras is the systematic cultivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good sankh ras, we have the key to the entire system of the purification and culture of the mind, which constitutes the practical working basis of the buddhist religion. if we consider the action of a great and complex engine- such a machine as drives a steamship through the water- we will see that there is, first and foremost, o

ome desired object. the child concentrates its mind with all its power on the memorising cortex of its brain, until that faint sankh ra, that manner of mind-echo of the sound that lurks in the little brain-cell is discovered, and, like a stretched string played upon by the wind, the cell yields up to the mind 37 a faint repetition of the sound-idea 2 the mental reflex or nimitta, is the result of the practice of certain forms of samadhi. for a detailed account see uisuddhi magga. 3 visuddhi magga, iv. there are two degrees of mental concentration, termed "neighbourhood-concentration" and "attainment-concentration" respectively. which caused it. by another effort of concentration, now removed from the memorising area and shifted to the speaking centre in the brain, the child's vocal chords

n love, for instance; and in half a minute or so you find you are thinking about what someone said the day before yesterday. so it always is at first. the buddha likened the mind of the man who was beginning this practice of samadhi to a calf which had been used to running hither and thither in the fields, 39 without any let or hindrance, which has now been tied with a rope to a post. the rope is the practice of meditation; the post is the particular subject selected for meditation. at first the calf tries to break loose, he runs hither and thither in every direction; but is always brought up sharp at a certain distance from the post, by the rope to which he is tied. for a long time, if he is a restless calf, this process goes on; but at last the calf becomes more calm, he sees the futilit

ALEISTER CROWLEY EQUINOX EQ I 1 2

tely. the muscles went rigid, practically of their own accord; so light did i feel that i almost thought myself to be "that wise one" who "can balance himself on his thumb. sleep is conquered right away from the word "jump. indeed, if satan trembles when he sees the weakest saint upon his knees; then surely: satan flees, exclaiming "damn! when any saint starts pranayam! so happy, indeed, was i in the practice that i devoted myself by the waiting formula to adonai; and that i got to "neighbourhood- concentration" is shewn by the fact that i several times forgot altogether about adonai, and found myself saying the silly old mantram. 52 i despair of asking my readers to distinguish between the common phenomenon of wandering thought and this phenomenon which is at the very portal of true and p

i hope! of distinguishing between the vacancy of the idiot, and that destruction of thought which we call shivadarshana, or nirvikalpa-samadhi.[we must again refer the reader to the hindu classics. ed. the only diagnostic i can think of is this; that there is (i can't be sure about it) no rational connection between the thought one left behind one and the new thought. in a simple wandering during the practice of concentration one can very nearly always (especially with a little experience) trace the chain. with neighbourhood-concentration this is not so. perhaps there is a chain, but so great already is the power of preventing the impressions from rising into consciousness that one has no knowledge of the links, each one having been automatically slaughtered on the threshold of the conscio

ALEISTER CROWLEY EQUINOX EQ I 2

ready experienced in the matter. two or three experiments will suffice to render the student confident and even expert. see also "the seer, pp. 295-333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it, to cause it instantly to obey his will. 2. let him then begin exactly as before, but with the most intense solemnity and determination. 3. let him be very careful to cause h

sient phenomenon- the images of thought pass more rapidly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sam

that the types of characters and of other divine visions appear in the ether (or astral light" zoroaster "san n a- chief among the phenomena of san n a, in the case of the beginner trying to concentrate his mind, are those 71 disturbing thoughts which analyse the very process itself. harder to destroy are they than the others, since they come no longer from memory or physical conditions, but from the practice itself, so that they cannot be shut off, but must needs be faced and conquered directly. in the mystic world, we come to those strange metaphysical ecstasies which (i am convinced) lie behind many philosophical dogmas. st. athanasius had probably experienced something of this type when he penned his insane creed. so the hindus with their attempts to affirm parabrahma by denying him al

r than if the adepts demand years of training before the things themselves are 75 thought "look not upon the visible image of the soul of nature; for her name is fatality; it becometh not thy body to behold her, until it be first cleansed by the sacred mysteries" the methods most practical and easy of obtaining these states are principally as follow: first, the cultivation of the "magical memory" the practice is to remember the events of the day backwards "i.e, first dinner, then tea, lunch, and breakfast. except, of course, that by this time one has abandoned meals for ever! the memory acquires the habit, and eventually goes on working backwards through sleep, back, back, through birth and previous states until (saith bhikhu ananda metteyya) going ever back through the past one comes righ

ALEISTER CROWLEY EQUINOX EQ I 3 2

do you solemnly promise to cease these unseemly disputes as to the headship of this order? i for my part can assure you that from my own knowledge d.d.c.f. is really a 7= 4. if "yes (3) then you will sign this paper; it contains a solemn reaffirmation of your obligation as a 5= 6) slightly expanded, and a pledge to support heartily the new regulations. if "no (4) i expel you from this order. ii. the practice of masks is to be introduced. each member will know only the member who introduced him. severe tests of the candidate's moral excellence, courage, earnestness, humility, refusal to do wrong, to be inserted in the portal or 5= 6) ritual. 258 iii. outer order to be summoned. similar regulations to be announced to them. new pledges required that they will not communicate the identity of

ALEISTER CROWLEY EQUINOX EQ I 3

e course, where this has not already been done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae

ed that the dabbler in ceremonial magic or yoga is but heaping up evil against himself, just as the dabbler on the stock exchange is. magic, like gambling, has its chances; but in the former as in the latter, without "will to work" chances are always against him who puts his trust in them alone. there is, however, one practice none must neglect, except the weakest, who are unworthy to attempt it_ the practice of sceptical selection. eliphas levi gives us the following case: 149 one day a person said to me "i would that i could be a fervent catholic, but i am a voltairean. what would i not give to have faith" i replied "say 'i would' no longer; say 'i will' and i promise you that you will believe. you tell me you are a voltairean, and of all the various presentations of faith that of the je

ALEISTER CROWLEY EQUINOX EQ I 4 2

t. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the question "what is it that is real

ALEISTER CROWLEY EQUINOX EQ I 4

a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. editorial we shall be glad if all subscribers to, and readers of, the equinox will make themselves personally known to the staff at the offices at 124, victoria street. various meetings are held, lecture given, and experiments carried out, from t

and, after days, did my guru not leave me in my state of humiliation, and, as i may say, despair: but spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein

magic" also see "gheranda sanhita" p. 33. 53 "hatha-yoga pradipika" p. 22. on the question of food vivek nanda in his "bhakti yoga" p. 90, says "the cow does not eat meat, nor does the sheep. are they great yogins. any fool may abstain from eating meat; surely that alone give him no more distinction than to herbivorous animals" also see "gheranda sanhita" pp. 34-36. very hungry; before beginning the practice, some milk and butter should be taken."54 v "physical considerations" the aspirant to yoga should study his body as well as his mind, and should cultivate regular habits. he should strictly adhere to the rules of health and sanitation. he should rise an hour before sunrise, and bathe himself twice daily, in the morning and thee evening, with cold water (if he can do so without harm to

there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most merciful sw tm r ma yogi offers the light of hathavidya."60 in the practice of this mystic union which is brought about by the hatha yoga and the raja yoga exercises the conditions necessary are: 1 "yama" non-killing (ahinsa; truthfulness (satya; non-stealing (asteya; continence (brahmacharya; and non-receiving of any gift (aparigraha. 2 "niyama" cleanliness (s'ancha; contentment (santosha; mortification (papasaya; study and self surrender (sw dhy ya; and the

ndu causes the pleasure and pain of all creatures living in this world, who are infatuated and subject to death and decay.115 there are two modifications of the vajroli mudra; namely, amarani and sahajoni. the first teaches how, if at the time of union there takes place a union of the sun and moon, the lunar flux can be re-absorbed by the lingam. and the second how this union may be frustrated by the practice of yoni mudra. these practices of hatha yoga if zealously maintained bring forth in the aspirant psychic powers known as the siddhis,116 the most important of which are (1) anima (the 96 power of assimilating oneself with an atom (2) mahima (the power of expanding oneself into space (3) laghima (the power of reducing gravitation (4) garima (the power of increasing gravitation (5) prap

hasr ra. vishnu is united to devaki or shiva to shakti, and symbolically, as the divine union takes place, the powers of the ojas rush forth and beget a universe unimaginable by the normally minded man.122 99 how to awake the kundalini is therefore our next task. we have seen how this can partially be done by the various mudra exercises, but it will be remembered that the shakti chalana mentioned the practice of kumbhaka or the retention of breath. such an exercise therefore partially falls under the heading of pr n y ma. it is a well-known physiological fact that the respiratory system, more so than any other, controls the motions of the body. without food or drink we can subsist many days, but stop a man's breathing but for a few minutes and life becomes extinct.123 the air oxydises the

ne minutes. the nose is perhaps my least sensitive organ. would i do better to try my tongue? dh ran, four minutes on tip of tongue. burning feeling as usual. can feel every tooth as if each had become a con- scious being. pr n y ma. broke down badly on second rechaka of 30. 15. 60. i "will" do this, and often. 10.15-10.44 pr n y ma. ten minutes 10. 20. 30. 264 a hatha yoga practice. p.'s idea of the practice was to drink a pint right off! hence disappointment. p.m. p.m. dh ran on nose seven minutes. one grand pr n y ma. 30. 15. 60 [n.b. for pr n y ma be fresh, cool, not excited, not sleepy, not full of food, not ready to urinate or defaecate] 25th. 6.0-6.42 pr n y ma. twenty-six minutes: 10. 20. 30. p.m. p.m. dh ran on nose. five minutes. dh ran on nose. six minutes. 8.30-9.0 dh ran on no

ALEISTER CROWLEY EQUINOX EQ I 6

a. a. c/o the equinox, 3 great james street, w.c. telephone: city 8987, or to call at that address by appointment. a representative will be there to meet them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi

ALEXANDRIAN BOOK OF SHADOWS OCCULT

instead of slowly exuding as by our method. the victim's terror and anguish add keenness and quite a small animal can yield enormous power. the great difficulty is in the human mind controlling the power of the lower animal mind. but sorcerors claim they have methods for effecting this and that the difficulty disappears the higher the animal used and when the victim is human disappears entirely (the practice is an abomination, but it is so) priests know this well; and by their auto-da-fe's, with the victim's pain and terror (the fires acting much the same as circles, obtained enormous power. of old the flagellants certainly evoked power, but through not being confined by a circle most was lost. the amount of power raised was so great and continuous that anyone with knowledge could direct

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

and constant mutation. it demonstrates in the ceaseless activity of the unit or the atom, the interaction between groups, and the endless play of one force or type of energy upon another. we have seen that evolution, whether it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the stages in the life of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the rac

d for those who come to this realisation? how can we make practical application of this ideal to our own lives, and ascertain our immediate duty so that we may participate in, and consciously further the plan? in the cosmic process we have our tiny share, and each day of activity should see us playing our part with intelligent understanding. our first aim should surely be self-realisation through the practice of discrimination; we must learn to think clearly for ourselves, to formulate our own thoughts and to manipulate our own mental processes; we must learn to know what we think and why we think it, to find out the meaning of group consciousness through the study of the law of sacrifice. not only must we find ourselves through the primary childhood stage of selfishness (and surely that s

ughts and to manipulate our own mental processes; we must learn to know what we think and why we think it, to find out the meaning of group consciousness through the study of the law of sacrifice. not only must we find ourselves through the primary childhood stage of selfishness (and surely that should lie behind us, not only should we learn to distinguish between the real and the unreal, through the practice of discrimination, but we should endeavour to pass on from that to something very much better. for us the immediate goal should be to find the group to which we may belong. we do not belong to all groups, nor can we consciously realise our place in the one great body, but we can find some group in which we have our place, some body of people with whom we can cooperate and work, some b

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

etween spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossary does not undertake fully to explain all the above terms. it is simply an attempt to render into english certain words used in this book, so that the reader may understand their connotation. the majority of the definitions have been culled from the theosophical glossary, the secret doctrine, and the voice

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he pineal gland becomes no longer atrophied, but resumes its earlier activity. more cannot here be given but enough has been indicated to give the student food for thought. in meditation, by the sounding of the word, the student awakens response in the major head centre, causes reciprocal vibration between it and the physical head centre, and gradually co-ordinates the forces in the head. through the practice of the power of visualisation, the third eye is developed. the forms visualised, and the ideas and abstractions which are, in the process, mentally clothed and vehicled, are pictured a few inches from the third eye. it is the knowledge of this which causes the eastern yogi to speak of "concentration upon the tip of the nose" behind this misleading phrase a great truth is veiled. in pr

ALICE A BAILEY05 THE LIGHT OF THE SOUL

to conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya y

icism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998

their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is, from a certain aspect, a retrogression. it will be found that through the practice of raja yoga, and through assuming that point of directional control which is to be found by the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automatically includes all the lesser in its results, though not in its practices. when these are studied, it will become apparent why the day of opportunity has only just arrived

ive attitude when achieved. 31. pain, despair, misplaced bodily activity and wrong direction (or control) of the life currents are the results of the obstacles in the lower psychic nature. 32. to overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required. 33. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. 34. the peace of the chitta is also brought about by the regulation of the prana or life breath. 35. the mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 36. by meditation upon light and

the inadequacies present, of the obstacles which hinder and of the difficulties which must be surmounted. then comes the application of the will and its concentration upon the principle, or upon the quality seeking expression. thus the lower manifestation is brought into line with the higher for "as a man thinketh so is he" 33. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. in this sutra we are dealing with the physical body, which undergoes experiences on the physical plane and which utilises the brain consciousness. the tendency of that body is towards all other objective forms, and it is apt (in its unregenerate state) to

n radiance, knowledge of the spirit can be reached and thus peace can be achieved. the student should here note that each of the methods outlined above concerns certain centres. there are seven methods of attainment mentioned and therefore we can infer that the seven centres are involved. method i. sutra 33. solar plexus centre. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. method ii. sutra 34. centre at the base of the spine. the peace of the chitta is also brought about by the regulation of the prana. method iii. sutra 35. centre between the eyebrows. the mind can be trained to steadiness through those forms of concentrati

distinction between spirit and matter, 2. a comprehension of the nature therefore of the soul which is the product of this union, and is the son, produced by the union of the father-spirit and of the mother-matter, 3. a development whereby the soul begins to identify itself with the spiritual aspect and not with the phenomenal world of forms. this later stage is greatly aided and hastened through the practice of raja yoga and hence the determination of the hierarchy to give this science to the critical discriminating west. it should be borne in mind that the soul passes through great stages in the unifying process and that the word yoga covers the evolutionary development of the human monad. 1. the union of the soul with the form and its identification with the matter aspect, 2. the union

r the steadfast training and discipline administered to the personal lower self by the soul, directed by his guru or master, b. initiation, or the progressive expansions of consciousness through which the disciple passes under the guidance of the master. certain words describe this dual process: a. aspiration, b. discipline, c. purification- 96- the light of the soul copyright 1998 lucis trust d. the practice of the means of yoga or union, e. initiation, f. realisation, g. union. 26. the state of bondage is overcome through perfectly maintained discrimination. a word here on discrimination will be of value as it is the first great method of attaining liberation or freedom from the three worlds. based as it is on a realisation of the essential duality of nature, and regarding nature as a re

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

human type is the product of mass training and instinct and has been tremendously unfolded by our modern educational systems, so the soul type is the product of a new method of mental training, imposed on the individual by his soul, and called forth by the urgency of the quest and by the act of his will. this soul is always latent in the human form, but is drawn into demonstrated activity through the practice of meditation. these two methods of rounding out the human being and raising him to a mass standard, and of producing the emergence of the new type, the soul, constitute the main distinction between the western and eastern educational methods. the contrast between the two ways of development is most instructive. in the east we have the careful culture of the individual, with the masse

the stage of meditation. patanjali defines concentration as the holding of the perceiving consciousness in a certain region- 47- from intellect to intuition copyright 1998 lucis trust and meditation as the prolonged holding of the perceiving consciousness in a certain region. this implies only a difference in the time factor and would seem to make of both stages an achievement of control. through the practice of concentration sufficient control should be achieved, so that the student is not bothered by the necessity of repeatedly recollecting his thought. therefore, an act of prolonged concentration gives opportunity for the mind to act upon whatever object lies within the ring-pass-not of the region chosen. the choosing of a word or a phrase as the subject of the meditation establishes th

d the focussed mind are closely coordinated. he is no impractical dreamer, yet the world of practical and physical affairs is temporarily negated- 59- from intellect to intuition copyright 1998 lucis trust if the student is not naturally of the positive mental type, some serious, persistent, intellectual training (designed to create mental alertness and polarization) should be taken up along with the practice of meditation, otherwise the process will degenerate into an emotional revery, or a negative blankness. both conditions carry with them their own dangers, and, if prolonged, will tend to make a man an impractical person, impotent and inefficient in daily affairs. his life will become less and less useful to himself or to others. he will find himself dwelling more and more in uncontrol

acquisition of transcendental powers and virtues, became a self-developed buddha who towered above all conflicting opinions and arguments of the various sects and creeds "he was a being most diligent and persevering in meditation upon the rare path..having acquired full power over the mental states and faculties within, he overcame all dangers from the elements without "he was a being perfect in the practice of the four stages of meditation (analysis, reflection, fondness, bliss. these are the four progressive mental states, leading to complete concentration of mind, producing ecstatic illumination "he was a most learned professor in the science of the mind, having proved the mind to be, beyond dispute, the beginning and end of all visible phenomena, both material and spiritual, the rays

ogether as one identity the three in one and the one in three. this is the objective of all the schools wherein the mystic transcends feeling, and even thought, in the last analysis, and becomes united with the all. individuality, however, remains in consciousness, but it is so identified with the sum-total that all sense of separateness disappears. naught is left but realized unity. chapter nine the practice of meditation "it is to be noticed that the doctrine of this book instructs not all sorts of persons, but those only who keep the senses and passions well mortified, who have already advanced and made progress- 87- from intellect to intuition copyright 1998 lucis trust in prayer, and are called by god to the inward way, wherein he encourages and guides them, freeing them from the obst

icularly in the early stages of the meditation process. one of the first effects of the meditation work is usually an increased efficiency in the daily life, whether lived in the home, the office, or in any field of human endeavor. mental application to the business of living is in itself a concentration exercise and brings notable results. whether a man achieves final illumination or not through the practice of concentration and meditation, he will nevertheless have gained much, and greatly enriched his life; his usefulness and power will be enormously increased and his sphere of influence widened. therefore, from a purely mundane point of view, it is useful to learn to meditate. who shall say whether an increased efficiency in living and in service is not just as much a step on the path

re, that the answer to our first question is as follows: first: we accept the hypothesis that there is a soul, and that soul can be cognized by the man who can train and control his mind. second: upon the basis of this hypothesis, we begin to co-ordinate the three aspects of the lower nature, and to unify mind, emotion and physical body into an organized and comprehended whole. this we do through the practice of concentration. third: as concentration merges into meditation (which is the act of prolonged concentration) the imposition of the will of the soul, upon the mind, begins to be felt. little by little the soul, the mind and the brain are swept into a close rapport. first, the mind controls the brain and the emotional nature. then the soul controls the mind. the first is brought about

e remarked that two things aid in the work of co-ordination: first, the endeavor to gain control of the mind, through the endeavor to live a concentrated life. the life of consecration and dedication, which is so distinctive of the mystic, gives place to the life of concentration and meditation distinctive of the knower. the organization of the thought life at all times everywhere, and, secondly, the practice of concentration, regularly, every day, at some set time, if possible, make for the one-pointed attitude, and these two together spell success. the former takes some time, but it can be entered upon at once. the latter requirement of stated concentration periods, can also be entered upon, but its success depends upon two things: regularity and persistence. the success of the former de

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

energies of the vital body in a particular direction, which serve to keep other energies at a distance through what is called impact. through this impact upon approaching energies, they are reversed and sent in another direction. but those energies must go somewhere, and should they damage another person, is not the one who reversed their direction through a desire to protect himself responsible? the practice of harmlessness is the best and easiest way for the aspirant to work. there is then nothing in him which is inimical to any life in any form, and he therefore attracts to himself only that which is beneficent. he uses the beneficent forces thus attracted for the helping of other beings. this has to be the first step, and the discipline it entails and the constant supervision of all th

st quaternary that he must know and know well is that which he is essentially himself: 1. physical body, sensitive emotional nature, mind and soul; 2. soul, mind, brain and the outer world of forces; 3. spirit, soul and body within the great whole. this presupposes real spiritual attainment and the capacity, therefore, to function as a soul. until this has been achieved, one can be an aspirant to the practice of white magic, but one is not yet a white magician. second, he must recognize "the city that stands foursquare" he must understand the meaning, of "man, the cube, and this in three ways: 1. himself as a human being; 2. his fellow man in relation to himself and the whole; 3. the fourth kingdom in nature, the human kingdom, viewing that entire kingdom as an entity, an organized life fu

at the main task of the aspirant is the handling of energies, both in himself and in the world of physical phenomena and externalisation. this consequently involves an understanding of the centres and of their awakening. but understanding must come first, and the awakening at a much later date in the sequence of time. this awakening will fall into two stages: first, there is the stage wherein, by the practice of a disciplined life and by the purification of the thought life, the seven centres are automatically brought into a right condition of rhythm, vitality and vibratory activity. this stage involves no danger and there is no directed thought in connection with the centres permitted to the aspirant. by that i mean he is not allowed to concentrate his mind upon any one centre, nor may he

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the indivi

n is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. hum

it is the recognition that we are all the children of the one father; it is pity and compassion and understanding and patience. it is the true expression of the life of god- 164- from bethlehem to calvary copyright 1998 lucis trust if the first requirement of the man who seeks to prepare himself for the mysteries of jesus is obedience to the highest which he can sense and know, and the second is the practice of love, the third is the development of that sensitivity and inner attention by means of which he can arrive at the significance and the condition of inspiration. this is not in any sense the development of psychic faculty as usually understood; it is present among god's children in many forms, from that of attention to the inner voice of conscience and duty (two of the lowest forms

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

ample will serve to illustrate this, and we can then consider some simple facts which indicate that the aspirant is beginning to function as a soul and is ready for conscious life in the kingdom of god. the disciple in training for these higher realisations is urged to practice the faculty of discrimination. you have been so urged. the initial and normal interpretation and the immediate effect of the practice is to teach the disciple to distinguish between the pairs of opposites. yet just as the disciple in his early training discovers that the discriminating process has naught to do with the choice between recognised evil (so-called) and recognised good, but concerns the more subtle pairs of opposites such as right and wrong silences, right and wrong- 109- a treatise on the seven rays- vo

o this effectively and correctly, we must all learn to think of each other as souls, and not as human beings. therefore, as a preliminary statement, we have the following objectives in the group work of the new age, as they make their tentative beginnings at this time. the later and more esoteric objectives will emerge as the earlier ones are reached: 1. group unity. this must be achieved through the practice of love, which is part of the practice of the presence of god, through the subordination of the personality life to the group life, and constant, loving, living service. 2. group meditation. these groups will eventually be grounded in the kingdom of souls, and the work done will be motivated and carried forward from the higher mental levels in the demonstration of the contemplative li

voices and so-called inspired indications which that attentive ear may be trained to register. the emotionally inclined people in the churches of all denominations and persuasions are ever prone to find a way of escape from the troubles and difficulties of life by living always with a sense of the guiding presence of god, coupled to a blind acquiescence in what is generalised as the "will of god. the practice of the presence of god is most definitely a desirable and needed step but people should understand what it means and steadily change the sense of duality into the sense of identification. the will of god can take the form of the imposition of life circumstance and conditions from which there is no possible escape; the subject of this imposition accepts it and does literally nothing to

s up the spine from each other, has been burned away by the fires of life. the "sushumna" or central channel can be slowly utilised. this parallels the period wherein there is the free flow of soul force through the central channel in the "nadis. eventually this central channel comes into full activity. all this can be seen by the clairvoyant eye of the master. i have dealt with this in detail as the practice of breathing exercises definitely moves the forces flowing through the "nadis" and reorganises them usually prematurely. it hastens the process of breaking down the walls separating four forces from the fifth energy, and hastens the burning of the protecting etheric webs up the spinal column. if this is done whilst the emphasis of the life is below the diaphragm and the man is not eve

your attention to the latent possibilities and leave time to demonstrate the accuracy of my position. curiously enough this whole subject of breathing individual and group breathing is evoking its own paralleling solution in the emphasis that is being laid in many esoteric groups upon breathing exercises, upon the sounding of the aum (which is the breath of the soul when correctly sounded) and on the practice (under different formulas) of rhythm. these are all the unrecognised effort on the part of the group instinctual in nature more than intelligently planned to offset certain definitely sensed group dangers- 375- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these practices can be beneficial if carefully carried out, but often induce their ow

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e his "better a man's own dharma, than the dharma of another" thus does the bhagavad gita express this truth, telling the disciple to mind his own business. this attitude of non-interference and the refusal to criticise, in no way prevents service to each other or constructive group relations. it does not negate the expression of love or happy group cooperation. there is ever much opportunity for the practice of impersonality in all group relations. in every group there is usually one group member (and perhaps several) who constitute a problem to themselves and to their group brothers. perhaps you yourself are such an one and- 39- discipleship in the new age- volume i copyright 1998 lucis trust know it not. perhaps you know who, among your co-servers, provides a testing for his fellows. pe

you can, therefore, unitedly produce a living, embodied form which can be directed as i may determine. another question might here arise: are there any specific and brief rules which should be obeyed? the following might be given, but i would remind you that it is what you are that counts in this work more powerfully than anything else. the controlling factor is harmlessness in thought and word; the practice of this, with proper observation, will greatly help all of you. next comes a refusal to think unkindly or with criticism; this is essential in connection with those whose minds you seek to impress. silence, complete and unbroken as to what you are doing, is also a vital factor; the utterance of words in connection with this most subtle and confidential work (or even discussion of the

he fundamentals by which humanity lives. a questioning of the unanswerable is a waste of time, my brother. the attempt to define the undefinable and to measure the mind of immensity is futile. work, therefore, at the production of that inner mechanism of contact which exists as yet only in embryo within your personal ring-pass-not. remember that only through right meditation, useful thinking, and the practice of harmlessness can this mechanism be duly developed. when developed, the futility of your questioning will be seen, for you will know the truth and the truth shall make you free. think with simplicity. i give you, my brother, a special piece of work to be done during the next six months. in my various books and writings i have referred much to healing and to the new developments in r

ment which has produced the emotional instability of which you have ever been conscious. but the shift of your soul energy on to the second ray will now most definitely offset this and lead to a condition of focussed stability. this will probably also better your physical condition. i would ask you to do the following brief exercise: 1. endeavour to focus yourself in the light of the soul through the practice of alignment. you must realise: a. the soul is light. b. light is reflected in the mind. c. then automatically you become one of the light bearers. d. the light shineth in a dark place. 2. make a conscious alignment then of the vehicles with the soul, holding these thoughts in mind. 3. then, consciously, hold the mind steady in the light. 4. give five minutes to: a. a dedication of th

ce. july 1935 brother of mine: the note of my instruction to you this time can be best summed up in the strong injunction to practise truth at all times. my word to you in my last instruction was to ask you to inculcate in your outer expression upon the physical plane that gracious loving-kindness which first ray disciples ever need to cultivate. this you have attempted to do with marked success. the practice of these qualities will extend your sphere of usefulness for there will be nothing, eventually, in your outer impact upon people to throw them away from you. instead, you will draw them magnetically to the centre wherein the masters are found. now i call your attention to the necessity for that crystalline truthfulness and that precise- 248- discipleship in the new age- volume i copyr

in the work of inner adjustment. i seek now to speed up the rhythm of your life so that a fuller tide of will and purpose may dynamically pour through you. you may feel surprised at what i am setting you to do, and at my apparent omission to give you a set form at which to work. that i will do after you yourself have worked for a while at the problem. much has for ages been said and written anent the practice of the presence of god and today one of the interesting events of the time is the emergence of various "techniques" for achieving the realisation of this presence, of inspiration, of light and of contact. i will put to you three questions, and in their answering, we will find indication of the meditation to be given to you later. 1. what do you understand by the thought of the presenc

can draw up yourself during the next few months. the theme will emerge in your consciousness if you move slowly, ponder deeply and feel no sense of pressure. revelation will come through quiet thought and daily brooding. may i close this message to you with the simple words: please be happy, my brother. february 1935 my brother: there has been in your mind much thought in these past months anent the practice of the presence. this is well, for that is the objective that i had in mind for you. it is said that "thoughts are things" and produce tangible results. it is also said that "as a man thinketh in his heart, so is he" and that, therefore, these tangible thought manifestations definitely produce effects in him. in these ancient platitudes lie, for you, much instruction, much light and u

e immensity of the universe, governs the extent of your knowledge at any given time. think this out, my brother, and look through the window of the mind to that light which reveals the angel which, in its turn, veils and hides the vast unknown, yet alive and vibrant, deity. this practice of the presence can be dealt with in so many different ways and there are many techniques of contact. for you, the practice should connote simplicity, peace, and joy. cultivate simplicity of thought and remember that bewilderment and undue concern as to conditions and people and a puzzled attitude towards life indicate mind activity but not soul understanding. it is soul activity towards which you should strive. you are a sannyasin and as such must work towards an increasing release from ties of any kind

ALICE A BAILEY13 PROBLEMS OF HUMANITY

uld govern human relations in world affairs is already past the blueprint stage. the nucleus for this work is present today. their functions might be summarized as follows- 104- problems of humanity copyright 1998 lucis trust 1. to restore world confidence by letting it be known how much goodwill organized and unorganized there is in the world today. 2. to educate the masses in the principles and the practice of goodwill. the word "goodwill" is largely used at this time by all parties and groups, national and international. 3. to synthesize and coordinate into one functioning whole all the men and women of goodwill in the world who will recognize these principles as their personal directing ideal, and who will endeavour to apply them to current world or national events. 4. to create mailin

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ented to them for centuries, though largely because good conduct will lead them to a good heaven, the aim has been basically selfish. the little prayer which says "lord god almighty! let there be peace on earth and let it begin with me" sums up all the requirements for those who seek to work in preparation for the coming of the christ, if to it is added the development of a sound intelligence and the practice of an organised life. but today the motive shifts from the concept of personal salvation (which is assumed or taken for granted, and the preparation required is that of working, with strength and understanding, to bring about right human relations a broader objective. there we have a motive which is not self-centred but which ranges each individual worker and humanitarian on the side

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ht 1998 lucis trust significance of illusion and be trained to see and choose the kernel of pure truth in any presentation of truth with which they may be confronted. it is essential likewise that the world intuitives learn to use and control and understand the faculty of spiritual perception, of divine isolation and appropriate response which characterises the intuition. this they can do through the practice of the technique of the presence, but not as it is usually taught and presented. perhaps i shall make my meaning clearer if i state that this technique falls into certain scientific lines or modes of work, for which much of the training given in schools of true meditation and in the raja yoga systems have prepared the aspirant. these stages begin where the usual formulas leave off, an

igher evolution. 3.the holding of the mind steady in the light of the soul, which remains the attitude of the lower self for the entire remaining period of work, held at the point of tension by the soul and not by an effort of the personality. the soul undertakes this holding when the personal self has done its utmost to achieve the desired tension. these are the three preliminary steps for which the practice of alignment should have prepared the student of the higher mysteries. these steps must precede all effort to develop the intuition, and this may take several months (or even years) of careful preparation. fire is the symbol of the mind and these are the first three stages of the agni yoga discipline or of the yoga of fire for which raja yoga has prepared the student. next come six mo

which handles force, and when this can be carried out with ease and with the mind held at a point of "thought-full tension" then the disciple is well on the way to shifting his entire focus of attention away from the world of illusion, glamour and maya and into the realm of the soul, in the world of the "clear cold light" and into the kingdom of god. when he also adds to this an understanding and the practice of the technique of indifference, he stands free and liberated and is essentially at all times the observer and user of the apparatus of manifestation- 157- glamour: a world problem copyright 1998 lucis trust what is this technique? what is indifference? i wonder, brother of mine, if you understand the significance of this word "indifference? it means in reality the achieving of a neu

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

nd for influence over the minds of other human beings or over groups, the disciple cannot be trusted, under the hierarchical rules, with the deliberate creation of thoughtforms designed to produce specific effects, and with their dispersal to men and groups. after he has passed the tests of the transfiguration initiation he may do so. the science of impression is the bedrock or the foundation for the practice of telepathy. if a major world test were to be made, those receptive to impression would be found to fall into two groups: 1. those possessing unconscious receptivity to telepathic impression. they at present constitute a majority wherein the impression is received via the solar plexus, and the thoughtforms thus generated are dispatched from the throat centre of the one who is the imp

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

d: let form again be sought" the man 2 "i come forth and from the plane of mind, i rule" the initiate experience leads to rulership and in this sign the man who is embodied first ray force develops the power of organisation, of control over forces, particularly over the energy of death, over the power of destruction applied with love, of dominance over multitudes, of cooperation with the plan and the practice of the will in rightly and correctly guiding and directing planetary affairs- 66- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust before we take up the remaining eleven signs of the zodiac, and in order to give you a clear framework upon which to build the new astrology by means of which you can grasp the dual procedure of the soul around the gr

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

did a most peculiar piece of work and one that would have left my family aghast had they known of it. i do not know that i would have blamed them. remember that girls did not have the freedom that they now have and, after all, i was only twenty-two. one of the batteries of the royal horse artillery was at that time stationed at newbridge barracks, and the men of the battery (whom i had met up at the practice camp during the summer) asked me to go down there every evening to their army temperance room. it meant getting there at 6 p.m. and returning very late at night, because they had permission for me to hold a gospel meeting in their a. t. a. room after the canteen closed. after due discussion, it was decided that i might accept and every evening i bicycled down after that abominable bri

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

definite and rapid cures for the sexual diseases are being discovered, and these may tend to make people more reckless. when, however, they are perfected, they will in the long run safeguard the race and will return bodies to the soil after death freed from the plague which has contaminated the earth for endless ages. there will thus be brought about a gradual purifying of the soil. the growth of the practice of cremation will also aid this process of purification. destruction by fire and the intensity of the heat engendered by applied military methods are also helping, and during the next one million- 138- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust years we shall see syphilis (inherited from lemuria) stamped out, both in the human family and in th

ght 1998 lucis trust constant dwelling upon the physical factors to be found in the personality equipment is not the way of the disciple. he must aim, as you suggest, at personality integration and at the goal of being a pure channel for the soul. such an integration is the result, normally achieved, of 1. character-building. 2. soul contact through meditation. 3. life expression through service. the practice of these three, over a long period of years, will inevitably produce the desired results as far as the glandular equipment is concerned, and as far as the total mechanism can stand the pressure of the soul requirements, as they must be met in each specific life. on the vital body "what are the principal factors that can be complied with in order to build a strong healthy vital body? i

; nevertheless, the earlier type of poise must precede the later achievement, hence my consideration of the subject. this perfect poise (which- 398- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust is a possible achievement for you who read) is arrived at by ruling out the pulls, the urges, impulses and attractions of the astral or emotional nature, and also by the practice of what i have earlier mentioned: divine indifference. a completed point of view. this necessarily and primarily refers to the universal outlook of the monad, and therefore to an initiate of the higher degrees. it can, however, be interpreted on a lower rung of the ladder of evolution and refers to the function of the soul as an observer in the three worlds and the completed all-round

related to the governing soul and personality rays. the second ray has the capacity of all-inclusiveness- 411- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 4. the second ray and the second subray on all rays are themselves dual in expression. the healer must learn to work through the love aspect and not through the wisdom aspect. this takes much training in the practice of spiritual differentiation. 5. those vehicles in the form nature which are on the line of 2-4-6 must be used by the healer when practicing the healing art. if he has no vehicles or bodies on this line of basic energy, he will not be able to heal. this is seldom realised. it is rare, however, to find an equipment lacking all second ray energy outlets. 6. those healers who are on the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

member that the higher way of evolution is far simpler than the lower way, and that therefore the teaching on the significance and the meaning of the antahkarana which is the first creation of the soul-infused personality acting as a unitary being is far simpler than that relating to the personality in the three worlds of human evolution. i would ask you to ponder on these matters, because out of the practice of group meditation should grow that conscious, focussed attitude which can be regarded as reflection an act of reflection which, because the consciousness is held steady in the light, because the antahkarana is a realisation to the disciple, and because the mind is oriented towards the spiritual triad, is a definite factual experience. it is a reflection carried on throughout all the

concentration. only in the meditation work of the fourth degree has some of the creative work become possible and that in its most elementary stages; yet the arcane school leads the aspirants of the world in meditation of an occult nature, thought not in any way a mystical nature. the mystical type of meditation is of ancient formulation and its use indicates the next step for the masses of men; the practice of mystical meditation is not that which should be followed by aspirants and disciples who seek to work in an ashram in cooperation with the plan and under the guidance of a master. meditation only becomes effective creatively and on all the three planes in the three worlds when the antahkarana is in process of construction. the worlds of the personality are the worlds of the third di

re closely en rapport with the consciousness of the race of men. it is the quality of the new disciples, the rapidity with which men find their way into the ranks of the disciples, and the demand which the working disciples in the world make on behalf of humanity (which they know) that brings about the needed changes. the masters are trained in the art of recognition, which is the consummation of the practice of observation; they stand ever ready to make the needed changes in the techniques or curriculum whenever human nature outgrows the old presentations of the ever-needed truths. the need is- 192- discipleship in the new age- volume ii copyright 1998 lucis trust indicated to them by their disciples, and they then initiate the required changes. when these occur at a time of crisis and ar

on run wild for a moment, picturing the condition of the world when the majority of human beings are occupied with the good of others and not with their own selfish goals. such a play of imaginative thought is good and constructive and will aid in bringing out into manifestation that new world and that new type of humanity which the future will inevitably demonstrate. on this i shall not enlarge; the practice of goodwill will lay the foundation for this new type of sensitivity. 4. the sense of registered impression. with this new feeling out towards the unknown and towards that which requires a sensitive expansion of consciousness i shall not deal at this moment. it concerns the theme of training in telepathy; i shall deal with it as we consider that science of impression*(16) which will e

doing and know your reasons? all that i, as your master, can do is to indicate an approach to reality, and then leave you to arrive at right decision, via direct or intuitive knowledge, alone and unaided. decisions which a disciple has to make are based upon various urges, impulses and desires; they differ from those made by the average man because they are ever accompanied by questionings and by the practice of a constant and oft bewildering inner scrutiny of motive and purpose. you have faced many such periods of questioning in the past year, my brother, and your answers have definitely affected your personality life, your service to the plan, your various group affiliations and your general attitude to the spiritual realm. this you know. one aspect of your nature is profoundly satisfied

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

emonstrated existence of a spiritual hierarchy, the life-purpose of which is the good of humanity. the members of the hierarchy are seen to be the custodians of the divine plan and expressions of the love of god. 2. the development of the science of invocation and evocation as a means and method of approach to divinity. this will grow out of the ancient habits of prayer as used by the masses, and the practice of meditation as developed by the mystics and occultists. prayer and meditation are the preliminary steps to this emerging science, and what is vaguely called "worship" is the group effort to establish some form of united approach to the spiritual hierarchy, functioning under the guidance and control of the christ and related to the highest spiritual centre, shamballa, through its mos

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

n opening, a door leading somewhere, a way of escape, a place through which the soul imprisoned in the body can emerge and pass into higher states of consciousness, untrammelled by form limitations; it has also been called "the funnel or the channel for the sound; it has been named the "trumpet through which the escaping a.u.m. can pass" the ability to use this door or channel is brought about by the practice of alignment; hence the emphasis laid upon this exercise in the attempt to train aspirants and disciples. once alignment has been achieved, it will be realised (remembering the symbolism of the head, the light and the central opening) that many occasions arise in meditation when "behind the group there stands the door; before them opens out the way" this is the lower correspondence of

tention, but remember that it is not yet possible for you to differentiate between what is symbolic and what may be factual. the secrets of initiation are thus guarded with care- 145- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust one simple rule towards comprehension and attainment ever holds good. the great renunciation becomes possible only when the practice of the little renunciations governs the life of a disciple and a group. the renouncing of ambition, of all personality ties, and the renunciation of all that hinders progress as it is revealed to the eye of the soul, lays a sound foundation for the final great transference, based upon the renunciation of that which for aeons has connoted beauty, truth and goodness, and which has seeme

eventh ray will, in relation to the individual initiate, a. bring into being upon the mental plane a widespread and recognised relation between the soul and the mind. b. produce a measure of order in the emotional processes of the initiate, thus aiding the preparatory work of the second initiation. c. enable the initiate upon the physical plane to establish certain service relationships, to learn the practice of elementary white magic, and to demonstrate the first stage of a truly creative life. as far as the individual initiate is concerned, the effect of seventh ray energy in his life is potent in the extreme; this is easily realised, owing to the fact that his mind and his brain are conditioned by the seventh ray at the time that the initiatory process is consciously taking place. the e

sier for a much quicker communication to be set up between those two great centres of divine life- 460- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i would ask you to ponder this initiation of renunciation, remembering ever in your daily life that this process of renunciation, entailing the crucifixion of the lower self, is only made possible by the practice of detachment every day. the word "detachment" is only the eastern term for our word "renunciation" that is the practical use of such information which i have here given to you. i would ask you also (curious as it may seem) to get used to crucifixion, if you care to use that word; to permit yourself to get accustomed to suffering with detachment, knowing that the soul suffers not at a

AN INTRO TO STUDY OF THE KABALAH

to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicrucians consider to be erroneous. so far as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) t

BASIL VALENTINE TWELVE KEYS

its furthest limit. but, notwithstanding that my conscience doth bear me witness in the sight of the most high, before whom all concealed matters are laid bare, that i have twelve keys of basil valentine 74 of 95 written no falsehood, but have so exposed the truth that understanding men can require no further light (that which is laid down in the theoretical part being borne out and confirmed by the practice of the twelve keys, yet have i been impelled by various considerations to demonstrate by a shorter way what i have written in the said treatise, and thus cast further light thereon, whereby also the lover of the desired wisdom may obtain an increased illumination for the fulfilment of his desire there are many who will consider that i am speaking too openly, and will hold me answerabl

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

buddhist 28 see cabez n and jackson 1996 for an exquisite collection of articles that explores the multiple facets of tibetan literature. 29 see payne 2006, pp. 5-6. 30 see payne 2006, p. 5. see white 2000, pp. 3-38; williams 2000, pp. 192-276; samuel 1993, pp. 406-435; snellgrove 1988; hopkins 2005; and payne 2006 for more on buddhist tantras. 18 master padmasambhava realized clairvoyantly that the practice of buddhism in tibet would be persecuted and all but extinguished shortly after his time. this dark period of persecution divides the two major ages in which the buddhist teachings entered tibet from india. the early transmission period (snga dar) began in the early seventh century with the first introduction of buddhism in tibet and ended with the death of langdarma (glang dar ma; 80

der to approach tsiu marpo, activities such as mantra 77 recitation and propitiation offerings must be performed during the days and nights; the text clarifies which activities must be performed when. this is the first explicit mention of the ritual s length, which is clearly more than one day. it is here that a movement further inward takes place with the accompanying s.dhanas being brought into the practice. the preliminary activities of the s.dhanas are performed followed by the detailed ritual program of s.dhana 2.3, detailed below. this inclusion is made clear within the text despite the s.dhanas being included as a separate and secondary portion of the greater terma. the chapter ends with a description of specific signs, of which the performer should be aware. these signs signify the

s important to understand the oracle tradition in tibet broadly and its various features as a means to develop a theoretical understanding of tsiu marpo s place within 151 diemberger (2005, p. 127) provides an argument for why the english word "oracle" is apt in describing this practice despite reservations about its usage by such figures as the fourteenth dalai lama. her usage depends heavily on the practice as it involves the speech of a god expressed through the individual. another common english word used synonymously with oracle is "medium" 113 it. the studies that exist on tibetan oracles show the tradition to be quite diverse and heterogeneous; however, there are some basic universal elements indicative of an oracle cult.152 there are a number of tibetan words that refer to oracles:

wanes over time. as a deity continues to prove his worth in the success of ritual services and oracular advice, he accrues merit and is eventually trusted as a supreme and reliable guardian of the buddhist teachings and the community.250 once he has achieved a certain wealth of merit, he progresses to the transcendental realms. this mobility is also recognized in other buddhist traditions notably the practice of therav.da buddhism in sri lanka. richard gombrich and gananath obeyesekere, in their study on religious transformation in sri lanka, provide a particularly cogent example of a deity s climb up the divine hierarchy. the deity h.niyam was traditionally a demon (sin. yak) and began his advance slowly by starting out as a protector of exorcists. eventually, he grew in urban importance

antra of the wooden402 dagger tamdrin. bind the body [o. tri h. pha. pha] in a rolled up red banner. if it is not suitable even by means of that, reverse the order of the essential syllables [310] even the violent obstacle demons, the emanating seven riders appear403 as manifestations which arise from me. one should know as one s own mind that ultimate non-duality is wholly perfect. the stages of the practice and vow: abandon the flesh of the strong magical emanation;404 do not rely on the chief wooden poker;405 and do not spread out bears and tigers as mats.406 do not conceal the sharpness407 of the sharp-pointed mantra. do not obstruct the path408 with one s own anger. do not break the arrow409 at the time of turquoise. do not change the vital breath410 which is the clearing away of symb

BLACK WITCHCRAFT

erment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, cer

BLAVATSKY H P ANTHROPOGENESIS

rnt the mysteries of prophecy- the opportunity is again taken of showing mount hermon inhabited by the "winged dragons of evil, whose chief is samael (the jewish satan "it is to those unclean spirits chained on mount hermon of the desert, that the scapegoat of israel, who assumed the name of one of them (azaz(y)el, was sent (spencer. we say it is not so. the zohar has the following explanation on the practice of magic which is called in hebrew nehhaschim, or the "serpents' works" it says (part iii. col. 302 "it is called nehhaschim, because the magicians (practical kabalists) work surrounded by the light of the primordial serpent, which they perceive in heaven as a luminous zone composed of myriads of small stars. which means simply the astral light, so called by the martinists, by eliphas

BLUE EQUINOX

vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. liber xxx. liber

nus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. liber xcvi. liber

t remitting in any wise your own ardour, but glowing with the sting of his whips, and making of laughter itself a sacrament adjuvant to love, even as in the wine of rheims is sparkle and bite, like as they were ministers to the high priest of intoxication. it is also fit that i write to you of the importance of purity in love. now this matter concerneth not in any wise the object or the method of the practice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfecti

r, as i have written to you already. thus then you shall delight in these delights aforesaid, but only as toys, holding your manhood firm and keen to pierce to deeper and holier ecstasies without arrest of will. furthermore, i would have you to know that in this practice, pursued with ardour unquenchable, is this especial grace, that you will come as it were by fortune into states which transcend the practice itself, being of the nature of those works of pure light of which i will write to you in the chapter following after this. for there be certain gates which no being who is still conscious of dividuality, that is, of the self and not-self as opposites, may pass through: and in the storming of those gates by fiery assault of lust celestial, your flame will burn vehemently against your g

wing are of much value in breaking up the ice of your mortal error in the vision of your being. and of these the first is the constant contemplation of the identity of love and death, and the understanding of the dissolution of the body as an act of love done upon the body of the universe, as also it is written at length in our holy books. and with this goeth, as it were sister with twin brother, the practice of mortal love as a sacrament symbolical of that great death: as it is written .kill thyself: and again .die daily. and the second of these lesser modes is the practice of the mental apprehension and analysis of ideas, mainly as i have already taught you, but with especial empahsis in choice of the equinox 118 things naturally repulsive, in particular death itself, and its phenomena a

ded in performing this practice for a clear week with one doubtful break only during sleep. liber clxv 143 the result of these practices on frater v.i.o. was a marked one. for one thing, the cutting of his arm during the first practice in the control of speech resulted in a subconscious wariness, for during the second.the details of which i have not recorded.he noticed that although the object of the practice was the control of the body by not crossing the legs, yet the attempt of the legs to drop into their old habits often had the effect of making him suddenly more careful in his speech, thus showing that there was an underlying connection in his subconscious mind resulting from his former work. these practices may then be said to have a cumulative effect, which makes them all the more v

.=55 mins, breaks 14 to 18, mostly very slight. interruptions none. results: dharana, got feeling on skin and automatic rigidity. lost all personality most of the time, but only found this out by .break. which revived it. brain soon took up mantra automatically. illumination in brain after a while. towards the last saw some visions of sea &c (very slight. space and time annihilated during most of the practice. good [beginning good.end bad..o.m] mar. 30, 5:15 to 5:46 p.m.=31 mins. counted first seven breaks, then became concentrated and lost count. interruptions (1) a safety pin, falling on floor, made me start violently (2) r. called. results: breath arose on skin and the .light. arose. started to concentrate on spine. towards the end started a sort of automatic chant of apparently sensele

directing the vision. i explain further in the general comment..o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th .thou art that. without any attempt at comment, and on the following day .ditto, but in a less degree. on december 4 we find this entry: the reading of .jnana yoga. revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light above head was beginning to envelope the mind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to bed. the feeling that she may possibly do so is enough to prevent concentration. also, as a general rule, it.s very bad to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ust suit the individual, or the individual coven. let the coven sit down together, either during the cakes and ale or as a separate, pre-esbat "business" meeting, and work out exactly what you want to say; which words you will all feel comfortable with. solitary witches will have to do this alone, of course. remember: simplicity and rhythm. feeling feeling. perhaps the strongest single element in the practice of magick. to produce the power, you must feel strongly about what you are trying to do. let's say a coven is trying to relocate an old man who needs to get out of a high crime neighborhood. every member of the coven must (a) feel strongly that it is right for the old man to move, and (b) know where they are trying to move him. the coven or the individual, if a solitary must care abou

power of the written word in the last lesson i dealt with the power of the spoken word; how, through chant and rhyme, a cone of power can be raised to work magick. now i'd like to look at the power of the written word. at the time of the middle ages, when thousands were being murdered on the charge of witchcraft, there were many (including high dignitaries of the christian church) who engaged in the practice of magick quite openly and unrestrained. the reason they were able to work so freely lies in the word "practice. witchcraft was a religion and hence a rival to christianity. but magick, of the ceremonial or ritual variety, was only a practice and therefore no cause for concern by the church. it was also, by virtue of its nature, a very expensive and learned practice and consequently o

n without drugs neal h. olshan yogi therapy swami shivananda saraswati the foot book: healing the body through reflexology devaki berkson homeopathic medicine at home maesimund panes& joseph heimlich helping yourself with self-hypnosis frank s. caprio& joseph r. berger healing with radionics elizabeth baerlein& lavender dower theory and practice of cosmic ray therapy d. n. khushalini& i. j. gupta the practice of medical radiesthesia vernon d. wethered acupuncture: the ancient chinese art of healing felix mann helping your health with pointed pressure therapy-roy e. bean now answer the examination questions for this lesson in appendix b 1. relate some of your experiences using auric healing. what were some noticeable results? 2. what methods of color healing work best for you? results? 3. w

t impossible to gather together all the ingredients that go to make up this religious practice; particularly in addressing specific personal needs. now along comes buckland's complete book of witchcraft; one volume that brings it all together. in it ray buckland teaches the history, practice, composition, formulae, the mechanics of magick, herbology, divination. in short, each and every aspect of the practice of wicca. and he doesn't just present one tradition. he takes a nonsectarian approach, and he also shows how you can structure the religion to suit your particular needs. he instructs on the composition of rituals, the establishing of a coven (group, the putting together of a system to suit i/ou personally. he also addresses solitaries those who would rather work alone and encourages

and he doesn't just present one tradition. he takes a nonsectarian approach, and he also shows how you can structure the religion to suit your particular needs. he instructs on the composition of rituals, the establishing of a coven (group, the putting together of a system to suit i/ou personally. he also addresses solitaries those who would rather work alone and encourages and instructs them in the practice of the old religion. this is a workbook. it is presented in the form of lessons, each culminating in participatory exercises that are fun and informative; ideal for self-study or for a group. it is the perfect book for the serious student, the newly-forming coven, the -solitary witch or simply the curious. such a book is long overdue "i read buckland's complete book of witchcraft with

ric of all existence, has vital truths to share with many who hold to more sophisticated systems" melita denning and osborne phillips the llewellyn practical guide series magical states of consciousness the magical philosophy series- s modern wicca i say 'wicca' rather than 'witchcraft, because it includes not only the craft of the wise but gives the reader firm foundations for understanding and living the religious and spiritual dimensions that are the essence of this born again old religion for the modern world" carl llewellyn weschcke publisher "a master-work by one of the great elders of the craft. raymond bu

CASE PAUL F THE BOOK OF TOKENS

eleven. comprehend this great wisdom, understand this knowledge, inquire into it and ponder on it, render it evident and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th tarot key

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a com

re; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be r

reasures: the main elemental ritual items in magick, associated with the treasures of the celts, and having parallels in christianity. handfastings: a popular marriage rite among wiccans, named after the focal point of the rite in which a couple's right hands are loosely joined by a cord to symbol the uniting of the two people, body, mind and soul. hedge witches: lone witches; the name comes from the practice of village wise women surrounding their homes with a hedge of hawthorn, a magical tree that afforded privacy from the curious. the horned god: the male principle in wicca, lord of the hunt, the herds, winter and the underworld. known to the celts as cernunnos, the generic name for 'horned one. imbolc: the celtic festival of early spring. a fire festival, christianised as candlemas on

CHAOS MAGICK AND LUCIFERISM

angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understoo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ssues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitudes, values, and activities of members of a group or community. it may also include what david hall has called "lived religion" or the practice and "everyday thinking and doing of lay men and women" african american religion, according to this perspective, not only embodies ecclesial formations of faith but also encompasses noninstitutionalized expressions and activities.[6] it is my belief that permutations of the supernatural in practices such as conjuring, the african american tradition of healing and harming, have been re

ilable to all believers. this dynamic element of black spirituality has historically taken many forms. the exuberant practices of african american communal worship "shouting" and spirit possession, mystical visions and revelations.these aspects of black belief served to bring the individual and community into a transcendent experience that effaced the boundaries between self and spirit. conjuring.the practice of appropriating invisible forces for efficacious intent.achieved similar results. conjure emphasized the acquisition of supernatural power by gifted professionals, and the means by which persons could tap that power to make it "work" for them. in this respect, conjure should be understood as a system of appropriation of spiritual energies for specific needs.hence its association with

om their spiritual knowledge. in america, however, divining traditions were ultimately divorced from their religious context.[31] like the white cunning persons, black diviners sometimes served as\ 51\ healers and spiritual counselors in early america. these roles were reinterpretations of the practices of traditional african priests. conjurers, for instance, revived older divinatory vocations in the practice of fortune-telling. whereas some divining specialists were reclusive individuals who dealt solely in private transactions, others were public functionaries and itinerant adepts. in new england, supernatural specialists accounted for almost half of all persons identified as "fortunetellers" according to an occupational census of professions taken beginning in the mid-1600s. some supern

ditions among blacks in america thus developed in an eclectic manner. spiritual healing, witchcraft, and divination were performed by a variety of persons, including professionals who were well known for their expertise and skillful manipulation of supernatural powers, and others who only periodically engaged in magical experiments. the shift from the exclusive role of the spiritual specialist to the practice of a shared tradition, available to all, is difficult to chart. it points to a democratization of spiritual knowledge that typified expressions of the supernatural in america. nevertheless, even with its diversity in form and style, the core emphasis of conjure remained substantially the same: conjure enabled african americans to gain power in order to address their particular circums

gravest harm. as african americans created a new world, they sometimes found enemies that lived very close to home. since slavery, practices of supernatural harming in the african american community had been known by many names such as hoodoo, root working, tricking, and voodoo. although these terms are distinguishable, there was considerable overlap in their use. hoodoo, for instance, alluded to the practice of spells and other forms of magical manipulation, but could also refer to healing and harming traditions. root work characterized the style of utilizing certain natural objects in the performance of ritual. in black american oral traditions, both terms were used interchangeably. voodoo, a term that was adopted by blacks and whites, properly described a religion of haitian origin (vod

ication doctrine marked a departure that ultimately was to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the practice in his bible school as a "formally stated doctrine" it was seymour who is considered responsible for its institutionalization in the public revival that inaugurated the pentecostal movement at the azusa street mission in los angeles, california, in 1906.[37] divine healing became a cornerstone of pentecostal theology. the conviction that physical healing, along with unknown tongues an

folklore, ed. alan dundes (jackson: university press of mississippi, 1972, p. 381; mamie garvin fields, with karen fields, lemon swamp and other places: a carolina memoir (new york: free press, 1983, p. 120. see also gorn "black magic" pp. 303.4; puckett, folk beliefs of the southern negro, p. 202; herron "conjuring" 117.18; southern workman 17, no. 12 (1898: 251; roland steiner "observations on the practice of conjuring in georgia" journal of american folklore 14 (1901: 177. 20. j. e. mcteer, high sheriff of the lowcountry, ed. kent nickerson (beaufort, s.c: beaufort book, 1970, p. 21; john michael vlach, the afro-american tradition in decorative arts (cleveland: cleveland museum of art, 1978, p. 42, 227.43; brown, my southern home, p. 71; georgia writers' project, drums and shadows: sur

es of the american indian" american historical review 87 (1982: 927. black magic page 105 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 42. harriet collins quoted in martia graham goodson "medical-botanical contributions of african slave women to american medicine" western journal of black studies 11, no. 4 (1987: 200; roland steiner "observations on the practice of conjuring in georgia" journal of american folklore 14 (1901: 177; hubert aimes "african institutions in america" journal of american folklore 18 (1902: 15.32; daniel robinson hundley, social relations in our southern\ 175\ states (baton rouge: louisiana state university press, 1860, p. 33; charles chesnutt "superstitions and folklore of the south (1901, reprinted in mother wit from

CHRONOLOGIA RORISPERGIUS

anglican elizabeth, daughter of king james i of england. michael sendivogius -treatise on sulphur 1614 fama fraternitatis. isaac casaubon redates the works of hermes trismegistus. roemer visscher's sinnepoppen contains many aphorisms after the manner of the fama. in the preface to his sinnepoppen, the amsterdam poet roemer visscher refers to a cultural pasttime which forms the basis for his book "the practice of commenting on scenes depicted on a kind of playing cards- jochen becker `plaatjes en praatjes: emblemata, gespreksspelen, conversatie en kunstgeklets, p. 118-130. in: de zeventiende eeuw 15.1 (1999) 1615 confessio fraternitatis steffan michelspacher cabala, spiegel der kunst unnd natur. james maxwell- admirable and notable prophecies. julianus de campis defence of the rosicrucians

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

eminal role in certain american bilateral negotiations..in my white house incarnation, then, i kept the british foreign office better informed and more closely engaged than i did the american state department "in my negotiations over rhodesia, i worked from a british draft with british spelling even when i did not fully grasp the distinction between a working paper and a cabinetapproved document. the practice of collaboration thrives to this day."19 the british foreign secretaries involved in the negotiations to pull the uk out of rhodesia were david owen, then of the labour party, and member of the trilateral commission a year after leaving office, and .lord carrington, now chairman of the bilderberg group, a trilateralist, and founding board member of his close friend's company, kissinge

DAVID ICKE THE BIGGEST SECRET

n the same instructions for sacrifice to the gods. thev edas, written about 1,400 bc, list the names of the gods and the victim most suitablefor each one. in the modern world, annual victims have been offered to the mothergoddess kali, the wife of the god, shiva, and she was always believed to live off humanflesh. a male child was offered every friday evening at the temple of shiva at tanjoruntil the practice was stopped (officially) in the mid-nineteeth century. the thugs, one ofthe ancient secret societies in the brotherhood network, murdered their victims accordingto elaborate rituals dedicated to kali, who is depicted wearing a garland of skulls.children or so-called young virgins are used in these sacrificial rituals because thesatanists and their reptilian masters want to access the

DEITUS

hese spells effectively cannot be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it

t relationships do not last. people change, grow, improve themselves, and they move on to new and greater experiences. it may happen even that you do not get the thing you demanded of the spirit. failure in this matter is not an option. the magician must have absolute certainty that everything he asks for will come to pass or in a moment of doubt lose everything he has so carefully worked for. by the practice of magic, the magician may develop great power but this power should not be used lightly. it should not be wasted on things of little importance. the magician may find that every time he mentions to a friend or an associate that he needs or wants a particular item that the thing comes to him. he may also find that he has much greater confidence and is able to influence people in subtl

DEMONIC BIBLE

areful reading of the bible, the prophets of the old testament are shown to be practitioners of the black arts and jesus christ, in his stance against hypocrisy and self-righteousness, is revealed as a great satanic priest and black magician. to the inquiring mind it is clear why the magi of persia (the wise men, were the first to acknowledge the birth of christ, for through their magical art and the practice of astrology, they recognized him as a naturally born magician. the eighteen lost years of his life were surely spent in the east studying the knowledge of the magi. the practitioner of the black arts may be the truest christian and he who would follow the dark path set out in this book the truest apostle of christ. the aeon of lucifer to the true sorcerer there is no "good" and no "e

DIABOLUS

o bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to th

here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebrew belial, the angel of lucifer, as well as taromat who is a demon of disobedience, thu

idered a nomadic demon. it is owing to the passions of wolves and khrafastras that men are like devs; and hesham, the invisible power of the perverted path, prevailing in them, they become the source of darkness unconnected with light, of evil intelligence unconnected with wisdom, and of evil unmixed with good denkard book 3 akhtya was said in the denkard to have enunciated ten specific points on the practice of the yatuk dinoih or witchcraft. to be mentioned in the denkard as enunciating admonitions meant that he had presented a systematic methodology of practice concerning their aspects of sorcerous practice, considered by the zoroastrians as evil or satanic. it seems clear just as zohak that akht-jadu operated outside the religious structure of zoroastrianism, thus their ideals of magic

rians, he found comfort and power within a perhaps darker path. it could not be conceivable that akht suggest no good should be done to men, as this would almost certify an extreme from which few would be able to live in accordance to. the evil-hearted, vicious sorcerer akht proclaimed enmity to the divine beings, affection to the demons, the abandonment of the adoration of the divine beings, and the practice of every maimer of demon-worship. denkard here is presented with the essence of what akhtya practiced and suggested that he despised the doctrine of that path, rather than being the inverse by nature of zoroastrianism. by this it can be suggested that akhtya and the yatus practiced with some areas of inverse zoroastrian ritual, they as a whole were operating within their own understoo

compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. the book of pleasure, austin osman spare within the practice of magic the lore of iblis provides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both da

is forbidden area of lore. as a practitioner, i am with confidence able to confirm the path against all others; it is challenge and instinct wherein it dries up all need of blind faith and pointless regard. faith is one which truly comes from a willed desire of belief, thus creates truth from the foundation therein. at the end of this study i must ask, what has been learnt of the adversary within the practice of magick? is the adversary valid within modern times from the early foundations? with reference to the practice of magick, the opposer is the core column which supports all others; it is needed and those who are able to look past the sterile gods and goddess of mere sunlight may then grasp the dual ecstasy of the adversary, of both the sun and the moon. magick is the gift of iblis, a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

yche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your

the color green. keywords include: relate, balance, complement, expressive, diplomatically, socially, discontentedly, harmoniously, impartially. license to depart: granting an entity permission to leave an area to which it has been called. little nasties: a term used by donald michael kraig to denote non-physical dwellers on the astral plane that can be shocking when first seen. this happens when the practice of magick opens up the ability to "see" into the astral plane. they may be surprising, but are harmless. others refer to this phenomena as "astral junk" or "astral garbage. loas: gods or deities in the religion of voudoun (q.v, the religion of haiti, or voodoo (q.v) in general. they enter their devotionaries via invocation, and the worshipers act like the deity and are treated as the

" into the astral plane. they may be surprising, but are harmless. others refer to this phenomena as "astral junk" or "astral garbage. loas: gods or deities in the religion of voudoun (q.v, the religion of haiti, or voodoo (q.v) in general. they enter their devotionaries via invocation, and the worshipers act like the deity and are treated as the deity by other worshipers. they are descended form the practice of ancestor worship, but their beginnings are lost in the past. singular form is loa. the only satellite of the planet earth. in astrology (q.v, this satellite is called a luminary and is treated as a planet. attributed as being the ruler of the zodiac (q.v) sign cancer (q.v. on the tree of life (q.v) within the kabbalah (q.v) luna is attributed to the ninth sephirah (q.v, yesode (q.v

greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or hebrew. magicians choose one for themselves as a representation of what they magickally represent. this has been the practice of many magickal orders, including the hermetic order of the golden dawn [g.d (q.v; the argentium astrum [a.a (q.v; the ordo templi orientis [o.t.o (q.v; the order of the aurum solis [o.s.v (q.v; and the order of the astral star [o.a.s (q.v. mudra: a tantrik positioning on the hands with mystical import. murry, margaret: anthropologist whose controversial book, the witch cult in weste

priest/ priestess: from the anglo saxon "preost" from the late latin "presbyter" meaning "an elder. in the christian faith, a member of the clergy who is ordained to perform and administer the sacraments of the church for a congregation of believers. in the order of the astral star, an adept who has been so ordained. this class makes up the backbone of the clergy. projection: projection, astral: the practice of and ability to separate your astral body and consciousness from your physical body. projection, mental: the practice of and ability to send your mind or mental awareness and consciousness to a location distant from your physical body. not true astral projection (q.v. prophecy: a declaration of something which is going to happen in the future or otherwise ordinarily unknown. the wor

cess of forming a visualization (q.v. to form a mental image. the important factor for success in this is the knowledge that the image is to be mental, not an optical illusion. it can however seem to be optically visible. visualization: 1) seeing an image in the mind's eye. this is a willed image, and should not be confused with an hallucination, which is an unwilled picture in the mind's eye. 2) the practice of imagining a place, person, thing, or event with unusual clarity and intensity. often it is done in a ritual context and reinforced by repetition. visualization, creative: a process of using visualizations to affect you unconscious. this will have an effect on the astral plane (q.v, leading to changes on the physical plane. voice, great: silently. one vibratory formulae (q.v) method

DION FORTUNE MYSTICAL QABALA

ah, and i use the work of my predecessors as a quarry whence i fetch the stone to build my city. neither am i limited to this quarry by any ordinance that i know of; but fetch also cedar from lebanon and gold from ophir if it suits my purpose. mystical qabala page 16 4. let it be clearly understood, therefore, that i do not say, this is the teaching of the ancient rabbis; rather do i say, this is the practice of the modern qabalists, and for us a much more vital matter, for it is a practical system of spiritual unfoldment; it is the yoga of the west. 5. having thus guarded myself as far as possible against blame for not having done what i never undertook to do, let me now define my own position in the matter of scholarship and general qualifications for the task in hand. so far as actual s

DION FORTUNE PSYCHIC SELF DEFENSE

e mind can be abused by an unscrupulous person. first-hand experience is of far more value than any amount of illustration from the pages of history, however well authenticated. if such a transaction had taken place during the middle ages, the parish priest would have organised a witch-hunt. in the light of my own experiences i am not at all surprised that people who had acquired a reputation for the practice of witchcraft were lynched, the methods are so terrible and so intangible. we may think the records of the witch-trials are ridiculous, with their tales of wax images melting in front of slow fires, or the crucifying of christened toads, or the reciting of little jingles, such as "horse, hattock, to ride, to ride" but if we understand the use of mind-power we soon realise that these t

een confirmed by several independent psychics, and i would certainly have been willing to add my testimony to theirs had i been asked. as a child, she used to day dream that she was a witch, willing the death or misfortune of those who annoyed her, and she also averred, though whether this was true or not i cannot say, that her wishes were so effectual that she was frightened and tried to abandon the practice. she also volunteered that she was in the habit of visualising herself standing before people she was angry with, scolding them, and projecting malignant force at them. this, of course, would explain our nightmares. she also said that she had been in the habit of attacking her mother and sister in this way, and had made her sister very ill, so that they now refused to have her in the

ked body of a woman who may either be still living, or have been slain sacrificially. a. e. w. mason gives an account of such a transaction in his book, the prisoner in the opal. less expert operators, however, cannot control this form of force; as soon as they generate it, it has to go to its logical conclusion. they therefore employ another type of stimulus, not the woman, but the boy or youth. the practice of paederasty in connection with occultism is very old, and was one of the causes of the degeneration of the greek mysteries. i have dealt with these subjects in some detail in another book of mine, sane occultism. particulars of the actual cases can be found by reference to the files of truth, the journal already referred to. chapter xiv the motives of psychic attack. ii it is a matt

DONALDTYSON CHAKRAS

al. these must be done daily for several hours. it also requires the formation of a genuine personal relationship with the goddess. once initially awakened, kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and futur

EMPERORS NEW RELIGION CHURCH OF SATAN

admit to being stupid not seeing the emperor s marvelous new (missing) clothes, followers of the church of satan would probably rather not admit they have no satanic understanding. inevitably individual satanists will reach different interpretations. the church of satan continues: will everyone arrive at the same synthesis? no. surprised? you shouldn t be, as satanism is a religion which embraces the practice of individualism, not demanding that all its members have some kind of lockstep sameness [18] the emperor s new religion copyright 2002 ole wolf page 5 of 30 different and contrary individual interpretations do not warrant religious unity, however. people do not unite in disagreement not unless they join hands in a shared disagreement with something entirely different, such as satanis

stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton lavey asserted that magic falls into three basic categories: anger, lust, and compassion [6, pp. 114-115] feelings that are often difficult to cope with in many societies. two sections of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. wh

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

device for self-treatment of acupuncture points on the back is the ma-roller, a specially shaped wooden rod, on which the patient lies. it is marketed by great earth therapeutics, forest row, sussex, england. acupuncture came into the west in 1928 when soulie de morant, the french consul in china, returned home with the texts he had translated into french and persuaded several doctors to examine the practice. interest grew steadily throughout europe and america after world war ii. the acupuncture international association was founded in 1949 by a group of nonconventional physicians in the united states. j. r. worsley established the chinese college of acupuncture in england in 1960. however, the major opening for acupuncture in the west came in the early 1970s, when the united states rees

natural philosopher at a time when all matters of science and philosophy were held in suspicion. some of his theories were of a magical nature, as when he attempted to explain the phenomena of dreams by saying that they were the work of the elementals, who acted their strange fantasies before the mind of the sleeper as actors play in a theater. but on the whole there is little to connect him with the practice of magic. aldinach an egyptian demon, who, according to demonologists, presides over tempests, earthquakes, rainstorms, and hailstorms and sinks ships. when he appears in visible form, he takes the shape of a woman. alectorius (or alectoria) this stone is about the size of a bean, clear as crystal, sometimes with veins the color of flesh. it is said to be taken from the cock s stomach

the conspirator who tried to blow up the houses of parliament are burnt all over the country and fireworks set off. in the united states, halloween has become one of the most celebrated holidays of the year. it combines a harvest festival with the ancient associations of halloween with demons and the souls of the dead. today almost totally secularized, it has become a society-wide costume party. the practice of trick or treat has lost all conscious associations with the older practice, when fruit or candies were gained from neighbors, a relic of the custom of food offerings for the dead. modern wiccans and neo-pagans have revived the eve of november 1 as the pagan new year, which they term samhein (pronounced sav-en. it is the beginning of winter, and during the evening hours, the spirits

life, and proposed alphabiotics is the answer to the problem. he offered alphabiotics as an alternative to other therapies that were more symptom oriented, rather than dealing with the root cause of the problem. the solution to the stress problem chrane found in new age metaphysics. the lack of balance leads to a diminution of the life energy (also called prana or qi in other systems of thought. the practice of alphabiotics allows the free flow of life energy. such energy appears to have an intelligence of its own and quickly flows to those places in the body where it is most needed. the technique of alphabiotics has the appearance of great simplicity, the patient lying on their back on a table while the practitioner gently manipulates their neck area. the entire treatment takes less that

rers who perform a similar trick are hidden in a cabinet, and claim supernatural aid; but some indian jugglers performed this feat under observation. it was common for indian magicians to pretend they could bring rain, but the trick consisted simply of keeping up ceremonies until rain fell, the last ceremony being the one credited with success. catlin describes this among the mandan, in 1832, and the practice is still common among the pueblo tribes of the arid region. the rain-maker was a special functionary among the menominee. to cause a large plant to grow to maturity in a few moments and out of season is another indian trick. the navaho plant the root stalk of a yucca in the ground in the middle of the winter, and apparently cause it to grow, blossom, and bear fruit in a few moments. t

owsers a nonprofit corporation founded in vermont in 1961 to disseminate knowledge of dowsing (water witching, discovery of lost articles or persons, and related parapsychological phenomena, development of its skills, and recognition for its achievements. the society issues the quarterly journal the american dowser. christopher bird, a trustee of the society, has written a comprehensive survey of the practice. address: american society of dowsers, danville, vt 05828. website: http/ dowsers.new-hampshire.net. sources: bird, christopher. the divining hand. new york: e. p. dutton, 1979. stark, erwin e. a history of dowsing and energy relationships. north hollywood, calif: bac, 1978. wyman, walker d. witching for water, oil, pipes, and precious minerals. river falls: university of wisconsin pr

teach yoga and to gather a group of students. the light of yoga society transmitted the teachings of swami rama, who simplified the complex wisdom of the vendanta and developed it as a practical tool for western practitioners. the society s program started with hatha yoga asanas and meditation, both to be practiced daily. other practices recommended were vegetarianism, the restrained use of sex, the practice of ahimsa (nonviolence, and the avoidance of alcohol, tobacco, and drugs. during the life of swami rama, he guided eleven centers in india, australia, and the u.s. in 1982 the society was renamed the american yoga association, and has since functioned out of two centers, one in cleveland heights, ohio, and another in sarasota, florida. the association produces instructional books, vid

urally, everything possible was done to keep such ghosts at a distance from the habitations of the living. barriers to ghosts were constructed of thorn bushes planted around the beds of surviving relatives. persons returning from a funeral might pass through a cleft tree, or other narrow aperture, to free themselves from the ghost of the person they just buried. the same reason has been given for the practice, common among hottentots, hindus, native americans, and many other peoples, of carrying the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

y, albert gallatin (1807.1881) american authority on freemasonry and editor of numerous books on the subject, including encyclopedia of freemasonry (1874. mackey was born in charleston, south carolina, on march 12, 1807. he was a disciple of the great nineteenthcentury masonic leader albert pike (1809.1891, one of those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest writers to throw doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in france (1896. he died on june 20

distinguish between high magic and low magic. the latter refers to using magic to make changes in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most people lived in what they considered a magical universe, and evidence of the practice of magic is found as far back as human prehistory. among the earliest traces of magic practice are paintings found in the european caves of the middle paleolithic period. these belong to the last interglacial period of the pleistocene epoch, named the aurignacian after the cave dwellers of aurignac (southern france, whose skeletons, artifacts, and drawings link them with the bushmen o

c is believed to have evolved. greece and rome also possessed distinct magic systems that were integrated into their religious practice and thus, like the egyptian and babylonian rituals, were preserves of the priesthood. magic in early europe was integral to the various religious systems that prevailed throughout that continent and survived into the middle ages as witchcraft. christians regarded the practice of magic, at least the popular forms practiced in the pagan culture competing with their religion, as foreign to the spirit of their faith. thus the thirty-sixth canon of the ecumenical council held at laodicea in 364 c.e. forbade clerks and priests to become magicians, enchanters, mathematicians, or astrologers. it ordered, moreover, that the church should expel those who employed li

1115. in the rosenkreutzer in seiner blosse (1786) of f. g. e. weise, it was stated that the initiates wore a triangle, symbolizing power, wisdom, and love. the more exalted orders among them were called mage or wise masters, and these held the greater mysteries of the fraternity. they were masters of secret sciences and achieved feats that seemed supernatural. magical vestments and appurtenances the practice of magic generally prescribes various items of clothing and accessories as needful adjuncts to magical rites, in part to assist the magician in imagining himself/herself to be in an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the mid

afoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magi

for sexual intercourse, one practice espoused in tantric yoga. tantra differs from more ascetic forms of hinduism in eschewing the way of denial. instead of refraining from such things as alcohol and sex in order to attain spiritual realization, tantra suggests using items commonly denied as a tool to enlightenment. sexuality is by far the most controversial of such tools. within tantric systems, the practice of maithuna may be either symbolic (the right-hand path) or actual (the left hand path. tantra seeks union with the goddess shakti and speaks of the male s union with the goddess. in left-hand rites, the woman is seen as the goddess present in flesh. tantra also developed the understanding of occult anatomy in hinduism focused in the seven chakras, or psychic centers, located horizont

gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal parts, and the several spheres to which they belong. both in his mortal and immortal natures, he must strive to love god, to adore and to fear him in spirit and in truth. he must sedulously attempt to find out whether he is truly fitted for the practice of magic, and if so, to which branch he should turn his talents, experimenting in all to discover in which he is most naturally gifted. he must hold inviolate such secrets as are communicated to him by spirits, and he must accustom himself to their evocation. he must keep himself, however, from the least suspicion of diabolical magic, which has to do with satan, and which is the perve

municated to him by spirits, and he must accustom himself to their evocation. he must keep himself, however, from the least suspicion of diabolical magic, which has to do with satan, and which is the perversion of the theurgic power concealed in the word of god. medieval magic encyclopedia of occultism& parapsychology. 5th ed. 1008 when he has fulfilled these conditions, and before he proceeds to the practice of his art, he should devote a prefatory period to deep contemplation on the high business he has voluntarily taken in hand, and must present himself before god with a pure heart, undefiled mouth, and innocent hands. he must bathe frequently and wear clean garments, confess his sins, and abstain from wine for the space of three days. on the eve of operation, he must dine sparely at no

ESOTERISM AND THE LEFT HAND PATH

to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is i

red and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices. that is, it refers to the more comprehensive cognitive mappings of nature and cosmos, the epistemological and ontological reflections of ultimate reality, which mappings constitute a a stock of knowledge that provides the gro

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

iva. their union underscores the fact that the difference between the two faces is only distinguished by human thought. the tantra also has small face images of shiva as rudra, and female images of vast face such as mahakali. these variations reinforce the flexibility within mystical worldviews to present aspirants with a range of viable options for their chosen ideals. a shrine room dedicated to the practice of vast face-centered meditation might look different from one that centers upon small face. if a tzimtzum is placed upon the wall of the altar, it may be devoid of content and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lin

ta et lechem chukenu ten lanu hayom, vuh-salach lanu al chatainu lav vnl ,yauvxl vnxna ,g ,yxlvcs ypk kehfi shesolchim gam anachnu lachotim lanu vuh-al .irh ]m vnolx ,a yk ]vycn ydyl vnaybt tevi enu lidai nisayon ki im chaltzenu min hara. trpthv hrvbgh hklmmh ;l yk ki lecha hamamlacha haguhvoora vuh-hatifareht.]ma.,ymlvi ymlvil luh- ohlamai ohlamim. ah-men. 3' 8: h" 2: 2 2:e 8% finally, there is the practice of looking for messiah in everyone s eyes. this practice requires complete faith that messiah will one day appear for you. such faith is founded on the wisdom that anything is possible for the lord of all, and that since the universe is created moment by moment, messiah can come for any one of us at any time (barukh hashem. in the hindu holy book, the bhagavad gita, there is the verse

rful means of uplifting the soul and bringing heaven to earth. a good devotional song carries us above our fears and worldly concerns, and fills us with joy. some songs just seem to get deeper and deeper, and when the singing stops, the air is charged with spiritual energy. success comes from the intention of one s heart and the grace of god, not from the quality of one s voice ,0' in addition to the practice of seated meditation, many mystical traditions have some form of walking meditation. this can also be done within the context of the mystical qabalah. while walking, you can repeat a root mantra coordinated with the pace of your steps. while doing so, you could also visualize your chosen ideal as alive and awake in the hearts of every living being you see. over time, this process can

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

took the egyptian name of theuth or thoth.2 a large literature in greek developed under the name of hermes trismegistus, concerned with astrology and the occult sciences, with the secret virtues of plants and stones and the sympathetic magic based on knowledge of such virtues, with the making of talismans for drawing down the powers of the stars, and so on. besides these treatises or recipes for the practice of astral magic going under the name of hermes, there also developed a philosophical literature to which the same revered name was attached. it is not known when the hermetic framework was first used for philosophy, but the asclepius and the corpus hermeticum, which are the most important of the philosophical hermetica which have come down to us, are probably to be dated between a.d

read pimander, it would have seemed that augustine must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his rel

ich included a tentative use of talismans, there were plenty of mediaeval authorities which he might have used who give lists of talismanic images, amongst them peter of abano, who usts the decan images, and whom ficino cites by name5 in his treatise de vita coelitus comparanda, a possible translation of which might be "on capturing the life of the stars. he would also find much encouragement for the practice of magic in certain of the neo- 1 asclepius c.h, ii, p. 332. 2 c.h, i, p. 61; ficino, p. 1843. 3 c.h, i, p. 114; ficino, p. 1847. 4 asclepius (c.h, ii, pp. 318 ff. jupiter, as the heaven, and the sun, rank as the highest gods in the list, followed by the thirty-six decans; last and below these are the planets, in which jupiter and sol figure again but now only in a lower capacity as p

coming of christianity, though he had this knowledge through the demons. believing in the immense antiquity of the corpus hermeticum and the asclepius, and following lactantius' estimate of their holy and divine character, the pious christian, ficino, returns in his study of them, not, as he thinks, to the antiquity of a priscus theologus who prophetically saw into christian truth (and authorised the practice of magic, but to the type of pagan philosophical gnosis with egyptianising and magical tendencies, which characterised the anti-christian reaction under julian the apostate. the type of magic with which we are to be concerned differs profoundly from astrology which is not necessarily magic at all but a mathematical science based on the belief that human destiny is irrevocably governed

mes, invoking his various powers, and there is more than a touch of the magical incantation in them. ficino and his contemporaries believed that the orphic hymns were by orpheus himself and were of extreme antiquity, reflecting the religious singing of a priscus magus who lived long before plato. ficino's revival of orphic singing has deep importance for him because he believes he is returning to the practice of a most ancient theologian and one who foresaw the trinity.2 it thus has underlying it the same type of historical error as that which induced his profound respect for the hermetica. ficino used to sing the orphic songs, accompanying himself probably on a lira da braccio.3 they were set to some kind of simple monodic music which ficino believed echoed the musical notes emitted by th

FRATER U D PRACTICAL SIGIL MAGIC

ly his well-known book of pleasure (se1f-love: the psychology of ecstasy (london, 1913)3and kenneth grant's excellently researched book4 in which he, as leader of his own brand of o.t.o (ordo templi orientis) and as an expert on crowley, deals with the practical aspects of spare's system as well, spare's actual philosophy will not be analyzed in depth here because this is not really necessary for the practice of sigil theory and it would lead away from the subject of this study. before we begin with spare's theory of sigils, it is perhaps useful to write a few words about the part sigils play in a magical working. occidental magic is known to rest on two main pillars, namely on will and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa us

FREEMASON BLUEBOOK

ing of a divine and moral nature, is enriched with the most useful knowledge; while it proves the wonderful properties of nature, it demonstrates the more important truths of morality. your past behavior and regular deportment have merited the honor which we have now conferred; and in your new character it is expected that you will conform to the principles of the order, by steadily preserving in the practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun

t, which is always an acceptable sacrifice to maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. it teaches us that, as we came into the world rational and intelligent beings, so we should ever he industrious ones; never sitting down contented while our fellowcreatures around us are in want, especially when it is in our power to relieve them without inconvenience to ourselve

course with your lodge, it is expected that you will "point to heaven and lead the way" marshal. my brother:you are appointed marshal of this lodge. i invest you with this jewel, and place in your hands this baton as the badge of your office. it is your duty to organize the lodge, form and conduct all processions, introduce and accommodate visiting brethren, and attend to such other interests, in the practice of our rites, as the worshipful master maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (46 of 76 [11/22/1999 11:51:55 am] shall direct deacons. brethren:you are appointed [or, have been elected] senior and junior deacons of this lodge, and i invest you with the jewels of your office, and place in your hands these black rods, which you will bear, in the performance

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ome of its phases at least. if the blood did not mix, it would bring about "confusion of caste" as the hindu says; a straight line of descent must be kept, for otherwise those pictures in the inner vision would become mixed and would be confused. this marrying in the family or tribe was what engendered the selfishness, the clannishness, and the struggle and strife of the world. to break these up, the practice must be discontinued; thus when christ came he advocated the discontinuance of the practice when he said "before abraham was, i am" in effect he said: i do not care for the race father, but i glory in the i am, the ego that was long before he was. and he also said "who does not leave father and mother cannot follow me" as long as you are tied to the family, the nation, the tribe, you

ething is missing on account of the mixture of strange blood, namely, the faculty of propagation which is lacking in all hybrids. similarly when we marry internationally something else is destroyed and that is the pictures in the inner vision. the different pictures of different families clash. and so the clairvoyance, the touch with the spiritual world, with the memory of nature, has waned since the practice of marrying in the tribe was broken up. the highland scot who marries in the clan and the gypsies alone retain this second sight in a measure. thus we see that the blood is now differently constituted from what it was in the earlier ages of human evolution. the body of jesus was a pioneer vehicle of superlative purity at the time when the christ spirit entered it, as a means of ingres

FREEMASONS SATANISM AND SYMBOLISM

and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time

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

and the extent to which the conceptions of a creative force have been connected in all portions of the globe, are set forth in the following from barlow "a complete history of religious symbolism should embrace all the religions of antiquity no less than the christian, and it would require as thorough a knowledge of their tenets as of our own to explain satisfactorily its influence in regulating the practice of art"[162 [162] symbolism, p. 10. chapter xvii. sacrifices. although the sun was formerly worshipped as the source of all good, at a certain stage in the human career it came to be regarded as the cause of all evil. when typhon seth comprehended the powers of nature, as the destroyer and regenerator she was the author of all good; but later, after the truths underlying nature worshi

uman beings and animals began. in the second book of genesis, which is said to be a brahmin work, animals are first used for sacrifice, and in the third book, or the book of generations or re-generations of the race of man or the adam, which was written after the pure doctrines connected with the worship of wisdom had been corrupted, they are first allowed to be eaten as food. it is supposed that the practice of sacrificing human beings and animals took its rise in the western parts of the world after the sun entered aries, and that it subsequently extended even to the followers of the tauric worship, among whom it was carried to a frightful extent. it is also thought that the history of cain and abel is an allegory of the followers of crishna to justify their sacrifice of the yajna or lam

rved and appeased at the same time that population was kept within the bounds of subsistence? that great numbers were thus sacrificed is only too apparent from the accounts in the jewish scriptures--abraham's acts and those of jephtha being examples of the manner in which this god was propitiated. in micah, vi. chap, 7th verse, occurs an interrogation which furnishes something more than a hint of the practice among the jews of child sacrifice "shall i give my first born for my transgressions, the fruit of my body for the sin of my soul" although there is sufficient evidence to prove the enormous extent to which the practice of child sacrifice prevailed among the jews, it is believed that much more proof would be found, had it not, in later times, with a view to concealing the extent of thi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ofthesecretdoctrine;and achieved such prominence in the society that he was appointed general secretary for europe. he did not, however, follow anniebesant-madameblavatsky's effective successor in thesociety-inher admiration for the seership of c. w. leadbeater, which mead felt was an 'insidious influence' in the society. in1906leadbeater was accused of teaching boyswhohad been placed in his care the practice of mutual masturbation,butwhenthe parents of these boys complained privately to annie besant she refused to condemn her pederastic ally and upbraided the parents for making their accusations. they then made their complaints public, leadbeater was condemned by a judicial committee of the society and forced to resign, and all seemed to be well__thehiddenchurchandasecret tradition-.1qj b

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

order, and her own occult studies, as far more important thanherprofessional career upon thestage-althoughnot, perhaps, as more important thanheraffair with george50thegoldendawnbernard shaw, even though he remained constantly irritatedbyher preoccupation with magic. florence's enthusiasm ledherto become praemonstratrixofthe isis-urania temple in1894and, later, to set up a small study circle for the practice of astral travelling.thiscircle was seen by annie horniman as a threat to the unityoftheorderand in1902she appealed to the chiefsofthe second order to permit her to disperse the group by means of a banishing ceremony, for she believed that there were occult as well as disciplinary reasons for its undesirability.herpetition to the chiefs describes the group:'thisgroup consistedof12memb

osing my private card but only for your own use.iremain your true brother.exuno disces omnes7=4267 o.r.r.et a.c.dahmeaugust23, i890.appendixbhistorical lecturebyv. h. frater sapere aude praemonstrator of isis-urania templesome years have passed away since it was decided to revive the order of the g.d. in the outer, an hermetic society whose members are taught the principles of occult science, and the practice of the magic of hermes; the decease during the second half of the century of several eminent adepts and chiefs of the order, having caused a temporary dormant condition. prominent among these adepts were eliphaz levi, the greatest of modem french magi, ragon, the author of several classical books on occult subjects; kenneth mackenzie, author of the masonic encyclopaedia, and frederick

GILBERT THE MAGICAL MASON

w that a gradual degradation has been going on in the philosophy since medieval times. some of the writings of the latest rabbis sadly differ from the purer and more ancient treatises. whatever may be the origin of this philosophy,itis undeniable that the most ancient rabbis did claim a prehistoric date for its conception:thekabalah83and being hebrews, who no doubt were prominent in the study and the practice of the exoteric law of moses, they claimed for it as distant an origin as they allowed to man himself. they asserted its origin to be from adam himself, the first human being of their cosmogony, and they asserted that he was instructed by angels sent by the deity, whom they exoterically described as jehovah elohim, he who they saidputthe soul into man, and made him a living and thinki

led188themagical masondelirium, in which a patient not only dreams, but also with restless, but insensible energy, talks cries and strives to perform a great variety of actions. in common life one seldom remembers very much of a dream, although one seems to remember vaguely that a long vision preceded the part remembered. it is possible to some persons to gain the art of extending dream-memory by the practice of jotting down on paper some notes of dream experiences, as soon as the experimenter is sufficiently awake to do so. to the student of mystic lore the problem of most interest relating to dreams is this: granting thatallordinary dreams are duetoexternal causes, internal sensations, mental impressions and confused memories, mayitnot be that, however rarely, there are yet some dreams o

who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its history199lind spiritualistic seances at which efforts to communicate with the dead for divinatory purposes andtogain a knowledge of post-mortem states of heaven and hell are cons

been some modes of divination more or less openly practised not only by the laity, but by the clergy themselves, at any rate down to the time of the protestant reformation. several of the popes, notably sylvester the second,a.d.999; gregory the sixth, 1044; benedict the ninth, 1047; gregory the seventh, 1085; and john the twentieth, 1276, were charged with magical practices, with divinations, and the practice of alchemy. although the roman catholic church in four of the minor church councils forbade the practice of divination to the christian laity, yet pope innocent the first specially permitted the clergy of tuscany to perform spells.theold romansorteswere condemned by the church as abominable pagan heresies and as being appeals to satan rather than to god, yet when these arts were at ti

was a scotch mathematician and magician and astrologer to the emperor frederic ii. johannes reuchlin, author ofthe mirific word of god,and pic de mirandola, the teachers of erasmus, the famous scholar who died in 1556, the very notable martin luther, the reformer who died 1546, and melanethon, were occultists and believed in the kabalistic magical learning taught by the hebrew rabbis. in england the practice of casting lots, thesortilegiumof the romans, was condemned by the tenth statute of king james the first as a felony, and by the twelfth statute of charlesii,was excepted from the list of general pardons on the ground of its being sorcery and subversiveofthechristian faith. at even so late a period as 1790 in this country, john wesley the founder of methodism and a most famous preache

f legends refers to a sacred white stone which was venerated, and oaths were taken upon it.farin the wilds of africa were found in the ruins of zimbabwe curious stone pillars with bird-headed tops; these may have been related to horus of egypt, often seen hawk255 headed.theroman catholic church found it difficult to abolish the worship of stones in europe, and so several church councils condemned the practice; the council of arles held in 452, the council of tours in 567, nantes, 658, and that of toledo in 681.thecouncil of tours ordered the exclusion from the churches of all who venerated stones. we read also that charlemagne, in the eighth century, and canute in england, in the eleventh, execrated the reverence for stones.themost notable stone of the world is the black stone, preserved i

are being reborn. in this succession of nations we see man gradually developing his human consciousness; in persia discerning the two elements of good and evil: then in chaldea arose the dawning study of heavenly bodies affecting theearth;inegypt came the appreci255 ation of form and permanence shown in their buildings, their ideals of some sphere to follow death, by their ritual of the dead and the practice of preserving the corpse as a mummy: the semitic race developing the idea of divine unity: the greek race exhibiting recognition of material beauty in its statuary, the romans declaring the rights of individuals, a recognition of the self, by their formation of law. with these changes we recognise a gradual separation from our spiritual origin and a sinking into materialism, conferrin

GLOBAL FREEMASONRY

ian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. interestingly, the kabbalah provides an account of creation quite different from that found in the torah. it is a materialist account, based on the ancient egyptian idea of the eternal existence of matter. murat ozgen, a turkish freemason, has this to say on this topic: it is evident that the kabbalah was composed many years before the torah came into existence. the most imp

GOLDEN CHAIN AND THE LONELY ROAD

nt in a position requiring independence and courage. using the same principle is a solitary mystery-rite of the crooked path called 'the wreath of seven laughing skulls. this requires the practitioner to deliberately seek out lonely and frightening places, and there to call forth the 'demons' which produce the sensations of terror and danger. these demons are then ritually confronted, the task of the practice being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

at, 14 ibid, pp. 74-5. 15 the pyramids: an enigma solved, p. 8. 16 the pyramids and temples of gizeh, p. 75. 17 the pyramids: an enigma solved, p. 118. 18 egypt: land of the pharaohs, time-life books, 1992, p. 51. 19 atlas of ancient egypt, p. 36. graham hancock fingerprints of the gods 322 because identical vessels had been found in pre-dynastic strata dated to 4000 bc and earlier,20 and because the practice of handing down treasured heirlooms from generation to generation had been deeply ingrained in egypt since time immemorial. whether they were made in 2500 bc or in 4000 bc or even earlier, the stone vessels from the step pyramid were remarkable for their workmanship, which once again seemed to have been accomplished by some as yet unimagined (and, indeed, almost unimaginable) tool. wh

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

will discover your true purpose in life (called your true will) arad can then set about to express it in your daily life. those who seek personal gain, psychic powers, or mastery over others, are advised to search elsewhere. the theoretical principies of enochian magick are too rooted in the laws of reincarnation and karma for any but the honest seeker who loves his fellowman to safely practice. the practice of enochian magick will allow you to consciously control both yourself and your surroundings. it is the art and science of producing a willed change. science tells us that we use only a small portion of our brain, and thus only a small portion of our inherent capabilities. through a graduated practice of enochian magick, you will learn how to consciously control your thoughts, your em

he hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deities and demons encountered in the watchtowers and aethyrs will appear to be independent, of you, the magician. however, in the same way that dream images appear autonomous but are actually dependent, so are the deities of enochian magick. it is only after you become conscious of these esoteric correspondences that

niques for magical operations are not essential nor should they always be preferred over other methods. sex is a magical weapon that is inherent in your magical arsenal. if you choose to use it or ignore it, then so be it. either choice has its karmic consequences as well as its dangers and benefits. however, sex itself, in the form of sexual currents and forces, cannot be ignored. if you take up the practice of enochian magick, you will inevitably confront such forces sooner or later whatever techniques you use. this is because sexual currents and atmospheres already exist in the aethyrs and to a lesser extent in certain watchtower squares. when you enter these places, you will confront your own sexual nature and unleash sexual energies within yourself whether you consciously desire to do

f olap to your body. 283 alchemy of the body kundal ini is cal led the "serpent ine" or the 'annular' power on account of its spiral-l ike working or progress in the body of the ascetic developing the power in him-self. it is an electric fiery occult or 'fohatic' power, the great pristine force, which underlies all organic and inorganic matter. h.p. blavatsky, glossary to the voice of the silence the practice of alchemy has often been associated with the chemical process of turning base metals into gold. how-ever, enochian magick recognizes another important branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation

o confound the air about my body for as long as i have need of it. ovkho exarp (oh-veh-keh-hoh eh-tzar-peh) in the name of exarp (eh-tzar-peh) in the name of hkoma (heh-koh-mah) in the name of nanta (nah-en-tah) in the name of bitom (bee-toh-meh) i charge you and i invoke the shroud of concealment. gather together, o flakes of astral light, 343 to shroud my form in your substantial night. step 7. the practice. let your body of light enter into you physical body. feel the shroud of darkness surrounding you. face the north and say, i have shrouded myself in mystery and concealment. may i enter the path of darkness. i am the only being in an abyss of darkness. face the west and say, invisible, i now pass by the gate of the invisible by virtue of the name of darkness. darkness is my name. i am

GREY W G CONDENSATION OF KABBALAH

lly aware.whatever god may have planned for them, they wanted not only to know about it, but to participate in its calculations and co-operate in the action. 13 the mental manoeuvres of the kabbalists sharpened their wits to a point where they became capable of coping with every kind of human contingency. exercises in the control and application of consciousness are never wasted and this was what the practice of kabbalah amounted to. a discipline directing all their energies toward divinity. so, starting from their human status in this mundane world, kabbalists steadily worked their way back by the serpent-paths of their tree, a path at a time. tree-progress is a model of patient pursuit and typifies the ideal kabbalistic approach of higher forms of life. managing the methodology of the se

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ge of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear d

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nology from the greeks and komans again. the resemblance of the medigeval notions to classical antiquity strikes him so forcibly, that he seems to think, either that germany and all barbarian europe till their early contact with the romans were without any magic or belief in ghosts, or that such belief suddenly died out. the walburgis-night, it seems, was suggested by roman lares praestites, even the practice of bidding for fiefs by floralia and averruncalia, and the cutting of henbane by the fruges excantare: why may not our es also come from id, our auge from oculus, our zehn from decem? at that rate wuotan might without more ado be traced back to jupiter, holda to diana, the alp to the genius, all german mythology to roman, and nothing be left us of our own but the bare soil that drank

ed by touching the bare ground (iar^ar-mcgiu p. 042) may remind us of the heathen belief about giants. an application of the old- german ducking to witches sprang out of the early practice of courts which had long used it against sorceresses who committed actual crimes. i do not know that the hlood-marh imprinted on witches (p. 1070) on forming their hellish compact is necessarily to be traced to the practice of heretics (p. 1065, mingling of blood in oaths and covenants was ancient and widely spread, ra. 192-3; the stigma was known in germany long before witches were prosecuted^ the regular name for it being anamdli (graff 2, 715. the corresponding amgeli in on. i find only in the ethical sense of nota=vituperium; but when heroes of old scandinavia found themselves dying the stra-dau^i in

ches may be found turning into crows rather, as we already hear of an oskmey (wish-maid. vols. cap. 2' hun bra a sik krdhu ham, ok flygr' and marpalie in wolfdietrich doffs her garments, claps her hands (p. 1026 n) and turns into a crow (see suppl. if the cast-off clothing, human or animal, be removed (p. 427-9, a re-assumption of the former shape becomes impossible; hence in legend and fairytale the practice of secretly burning the beast's hide when stript off^ yet the human shape may be restored on this condition, that a spotless maid keep silence for seven years, and spin and sew a shirt to be thrown over the enchanted person, km. 1, 53. 246. 3, 84. and such a shirt not only undoes the 1 aw. 1, 165. km. 2, 264. straparola 2, 1. pentam. 2, 5. vuk 1, sxsix seq. fornald. sog. 2, 150-1. goo

the following. a very ancient custom was, to measure the patient, partly by 1 haupt's zeitbchr. 1, 113--1. eociucfort sub v. mal. 11g4 sicknesses. way of cure, partly to ascertain if tlie malady were growing or abating. we miglit even quote the bible under this head, 1 kgs 17, 21. 2 kgs 4, 34, where elijah and elisha measure themselves over the lifeless child, and thereby restore him to life. and the practice of measuring the limhs when handing tapers up to the altar (dint. 2, 292) is worth considering, though it is supposed rather to keep away coming evils. in the bihtebuoch p. 46 the question is asked' ob du ie geloubetost an hecse und an lachenerin und an segenerin, und ob du ta3te daz si dir rieten (got them to advise thee? und ob dii ie gesegnet oder gelachent wurde oder gemezen wurde

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ive bears the impress of a later age, yet it had sprung out of norse tradition, and assures us that horses were consecrated to freyr, and maintained in the hallowed precincts of his temples. had not the temples of other gods such horses too? the animals that wilibrord found grazing in fosete s sanctuary (p. 230) can hardly have been horses, or he would not have had them slaugh tered for food; but the practice of rearing cattle consecrated to the gods is established by it none the less. and apart from this, it seems that single beasts were maintained by private worship pers of the god. such breed of pure and dedicated horses was destined for holy uses, especially sacrifice, divination, and the periodical tours of deities in their cars. their manes were carefully cultivated, groomed and deco

retty song about it, pp. 86-9: me het em gsait der dieterles on which schm. 2, 583 asks: is this dietrich of bern, translated in classic fashion to the sky? we must first make sure that the poet found the name already in the tradition. 4 in the henneberg distr. wadel means brushwood, twigs tied up in a bundle, esp. fir-twigs, wadeln to tie up brushwood (eeinwald 2, 137; this may however come from the practice of cutting wood at full-moon. 718 sky and staes. has itself arisen out of the story (p. 712, it must be of pretty high antiquity. in tobler s appenzell sprachsch. 20b we are told: an arma ma (a poor man) het alawil am sonnti holz ufg lesa (picked up wood. do hed em der hebe grott d wahl g loh (let him choose, 6b er lieber wott i der sonn verbrenna, oder im mo verfriira (burn in sun, o

the same shoes that were given by the partie when he was lyving, and after he 836 souls. hath shodde them, dismisseth them to go through thick and thin, without scratch or scalle/ the land to be traversed by the soul is also called whinny moor, i.e. furzy bog (thorns 89. in. henneberg, and perhaps other places, the last honours paid to the dead are still named todtenschuh (reinwald 1, 165, though the practice itself is discontinued; even the funeral feast is so denominated. utterly pagan in character, and suited to the warlike temper of old times, is what burkard of worms reports p. 195c: quod quidam faciunt homini occiso, cum sepelitur: dant ei in manum^ unguentum quoddam, quasi illo unguento post mortem vulnus sanari possit, et sic cum unguento sepeliunt. 1 for a similar purpose, slaves

alls? did an older heathen custom, here as in so many instances, have a christian thought breathed into it? if this holds good, we can see why the horse s head should have set the flemish poet thinking of death; it may even be, that fanatic sculptors used to fashion death as playing on it instead of a fiddle or fife. 1 in any case dominus blicero proves that in the middle of the 12th cent, it was the practice to represent death as a skeleton. i do not know of any earlier evidence, but think it very possible that such may be hunted up. we know that to the ancient romans fleshless shrivelled-up masks or skeletons served to indicate death. 2 on tombs of the mid. ages, no doubt from an early time, corpses were sculptured as whole or half skeletons (see suppl. poets of the 13th cent, paint the

le-hearted eld loves to emphasize this livingness by the formalities of address and rela tionship: horse, ship and sword are gravely apostrophized by the hero (gramm. 3, 331. 434. 441; such entities receive the title of herr or frau (3, 346; as animals are invested with gossiphood and brotherhood (reinh. p. xxvii, the edda makes air (the awl) brother to knifr, sn. 133. under this head too i bring the practice of coupling( father and l mother with lifeless things (gramm. 4, 723. things deeply intergrown with speech and story can at no time have remained foreign to mythology, nay, they must have sucked up peculiar nourishment from her soil, and that universal life conceded in grammar and poetry may even have its source in a mythical prosopopoeia. as all the individual gods and godlike attrib

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

, ether, and similar drugs are used; in this state the subject is not under the mental control of the operator or physician, and the mind of the subject is not inhibited as when a mental process is used) but while all this is true and is intended to dispel the fear and false statements about hypnotism, there is seldom any need for its use (especially that which is induced by mental processes) and the practice should be limited to physicians or scientists who have made a careful study of the laws and principles, and who have naught but the highest ethical and scientific reason for inducing the state. psychically, it is a state where the objective mind is at least four-fifths passive or dormant in functioning and the subconscious mind is consequently and proportionately active or superactive

d artificial. natural symbols are those things in nature which by experience have come to represent a phenomenon.such as dark clouds symbolizing a storm. artificial symbols are those which men devise to depict some idea for a particular class of people or for universal acceptance. symbols in mathematics and the different sciences fall in this category. t thaumaturge.a miracle or a wonder-working. the practice of employing natural laws in such manner as to produce unusual phenomena. that which gives the appearance of invoking supernatural forces. thaumaturgy is thus associated with primitive magic or religio-magic rites. therapeutics.generally used to mean any system of healing or method for the alleviation of pain and physical suffering. the ancients, however, used the word in a mystical s

HAMIL THE ROSICRUCIAN SEER

ce were far greater than any of his co-members.itis clear from his letterofromarch1872to f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allma

HANDBOOK OF EGYPTIAN MYTHOLOGY

structure within a temple precinct where the birth of a deity was celebrated. glossary 229 menat necklace a necklace and counterpoise imbued with divine power. middle egypt the area of egypt between asyut and memphis. monotheism a belief system with only one deity. mummy an artificially preserved body wrapped in linen bandages. naos an inner shrine made to contain an image of a deity. necromancy the practice of summoning the dead to gain knowledge or power. necropolis a city for the dead with tombs and funerary shrines. nilometer a set of steps used for estimating the height of the annual nile flood. nomarch the governor of a nome (province. nome one of the forty-two provinces into which egypt was divided. each nome was represented by a symbol and had at least one patron deity. obelisk a

HEAVEN HELL

k of the dead. examples of these have been published in prof. maspero's recueil de travaux, tom. xxvi, p. 64 ff, by m. p. lacau, e.g "chapter of the seven addresses of homage to the goddess meh-urt [chapter of "the reassembling of the kinsfolk of a man in neter-khert "chapter of driving back kebka "chapter of setting out for orion &c. from the considerations set forth above it is quite clear that the practice of illustrating certain sections of books of the dead existed under the xith dynasty, and there is no good reason for doubting that it continued to be observed during the prosperous rule of the kings of the xiith dynasty. under the ivth, vth, and vith dynasties the selections of extracts from books of the dead which were intended to benefit royal souls in the underworld were cut upon

HEKAS

ctivity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and w

on in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition

d wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek

HELENA BLAVATSKY NIGHTMARE TALES

such a horrible idea as the sacrifice of his old master to hisambition had ever entered his mind? hardly. the only immediate result of his fatal illness was, that as, byreason of his vow, his artistic passion could find no issue, another passion awoke, which might avail to feedhis ambition and his insatiable fancy. he plunged headlong into the study of the occult arts, of alchemy andof magic. in the practice of magic the young dreamer sought to stifle the voice of his passionate longing forhis, as he thought, for ever lost violin. weeks and months passed away, and the conversation about paganini was never resumed between the masterand the pupil. but a profound melancholy had taken possession of franz, the two hardly exchanged a word,the violin hung mute, chordless, full of dust, in its ha

HELENA BLAVATSKY THE KEY TO THEOSOPHY

so. according to sundry church fathers, jerome and epiphanius especially, they were heretical teachings, but are in fact one of the numerous gnostic readings of cosmogony and theogony, which produced a distinct sect. necromancy the raising of the images of the dead, considered in antiquity and by modern occultists as a practice of black magic. iamblichus, porphyry, and other theurgists deprecated the practice no less than moses, who condemned the "witches" of his day to death, the said witches being often only mediums, e.g, the case of the witch of endor and samuel. neo-platonists a school of philosophy which arose between the second and third century of our era, and was founded by ammonius saccas, of alexandria. the same as the philaletheians, and the analogeticists; they were also called

reunited to it (see theosophical glossary) porphyry (porphyrius. his real name was malek, which led to his being regarded as a jew. he came from tyre, and having first studied under longinus, the eminent philosopher-critic, became the disciple of plotinus, at rome. he was a neo-platonist and a distinguished writer, specially famous for his controversy with iamblichus regarding the evils attending the practice of theurgy, but was, however, finally converted to the views of his opponent. a natural-born mystic he followed, like his master plotinus, the pure indian raja-yoga system, which, by training, leads to the union of the soul with the oversoul of the universe, and of the human with its divine soul, buddhi-manas. he complains, however, that in spite of all his efforts, he reached the hig

s are to this day a mystery to the critics, as their philosophy seems a combination of orphic, pythagorean, essenian, and purely cabalistic practices (see theosophical glossary) theurgy from the greek theiourgi. rites for bringing down to earth planetary and other spirits or gods. to arrive at the realization of such an object, the theurgist had to be absolutely pure and unselfish in his motives. the practice of theurgy is very undesirable and even dangerous in the present day. the world has become too corrupt and wicked for the practice of that which such holy and learned men as ammonius, plotinus, porphyry, and iamblichus (the most learned theurgist of all) could alone attempt with impunity. in our day theurgy or divine, beneficent magic is but too apt to become go tic, or in other words

HOMSI

2=9 3=8 4=7 5=6 original compiler stated: i would like to emphasize that this is homsi/hogdi materials, and that i am one of the original compilers. and published the following opinion from his attorney regarding the copyright status of the egd correspondence course: copyright notice to whom it may concern: while i do not present myself as an expert in copyright law, i am an attorney admitted to the practice of law and may be assumed to have a basic understanding of the matters herein dealt with. moreover, i have very carefully reviewed the 0=0 through 5=6 materials available at this site. i am trained in the western occult tradition, and more specifically in the golden dawn system. as to the 0=0 through 4=7 materials herein presented, i was able to check them against homsi/hogdi gradeboo

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

s because of the too great contiguity of his family. there are conditions necessary ofwhich the generality of seekers have no idea. if i felt sure you were in right earnest in seeking the necessary personal conditions, i should be very glad to give you the benefit of my experience and practice, but i dare not do it in writing, nor except under the most inviolable secresy [sic. the difficulties in the practice are immense and inconceivable except to those who have made attempts at it. chacombe vicarage 12 april 1890- just a line to congratulate you on your acquisition of books. it is always a good sign when an aspirant attracts to himself books on the one important subject. langlet dufresnoy is most useful, one to whom i am always referring. if i see a book in a catalogue, i refer to dufres

ou will find your views altered. it would be very nice to be near you and able to have long talks and perhaps do a little work [i.e, alchemy] together, but if one of these infernal fogs finished me off, it would not be of much use. of all things we must have a warmer climate and free from london fogs. the books and mss i have, give me [fully] as much information as is necessary. the only thing is the practice. 1 am having made at banbury by an ironmonger there, joachim becher's portable furnace. the man is very stupid about it, and i am much afraid he will bungle it so as to make it useless, but i am determined to get it down [i.e, done] somehow. it gives me many a long walk to b. to put him right as he goes on, tho' it is now nearly finished, and i shall try it as soon as possible. 35 cha

eugenius philalethes, sigismund backstrom, and a host of others. we must, however, never forget that the t.s. has a peculiar mission for this "fin de siecle" and englan? and india in particular. the ts. teaches generally and th oret cally for the most part, tho' there are some practical pomts in the s.d [i.e, h. p. blavatsky's the secret doctrine 1888] we should do well to bear in mind and add to the practice of our order. the t.s. is doing a great work, as we may see shortly. the b.b [i.e, the jesuits] are most active and have developed a most elaborate and perfect scheme for the destruction of british power and influence, and it is so far successful, and they may get the upper hand temporarily. i believe that it is this which the mahatmas are trying to provide against. i am thoroughly co

HP LOVECRAFT A DARK LORE

chool of alienists slightly less academic than dr. lyman's assign to ward's european trip the beginning of his true madness. admitting that he was sane when he started, they believe that his conduct upon returning implies a disastrous change. but even to this claim dr. willett refuses to concede. there was, he insists, something later; and the queerness of the youth at this stage he attributes to the practice of rituals learned abroad- odd enough things, to be sure, but by no means implying mental aberration on the part of their celebrant. ward himself, though visibly aged and hardened, was still normal in his general reactions; and in several talks with dr. willett displayed a balance which no madman- even an incipient one- could feign continuously for long. what elicited the notion of in

HP LOVECRAFT HERBERT WEST REANIMATOR

ut rather as a natural result of the enlistment of the man whose indispensable assistant i was- the celebrated boston surgical specialist, dr. herbert west. dr. west had been avid for a chance to serve as surgeon in a great war, and when the chance had come, he carried me with him almost against my will. there were reasons why i could have been glad to let the war separate us; reasons why i found the practice of medicine and the companionship of west more and more irritating; but when he had gone to ottawa and through a colleague s influence secured a medical commission as major, i could not resist the imperious persuasion of one determined that i should accompany him in my usual capacity. when i say that dr. west was avid to serve in battle, i do not mean to imply that he was either natur

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ry's baby, which was a lot of fun, but was based on a false premise. in the story, the devil was behind it all. rosemary, the main character, was fed a mixture that created a strange effect on her mind (which can happen in witchcraft, of course. the story conveys other truths about witchcraft, but the mixture of truth and error, fact and fantasy, confuses people. objects play an important part in the practice of witchcraft in rosemary's baby. for instance, i make lucky rocks for people who are my friends, and these objects can give the receiver the emotion of confidence, because, naturally, when you receive a gift from someone who has put something of himself into it, it has an effect on you. however, unlike the witches in rosemary's baby, real witches aren't anticipating the birth of an a

for luck. carole lombard had a little, smooth, white stone that clark gable had given her, and she carried it with her everywhere. and gloria swanson had her rose. liberace would be just as much fun without his candelabra. you can say that that's his trademark, but why does he need his trademark? it's as if to say "this is me; without the candelabra i'm not me" and nobody thinks twice about this. the practice of this level of witchcraft is very common. i'm not calling it real witchcraft, but there's a parallel. people say there's power in prayer. prayer reestablishes your confidence, gives you courage and makes concrete your abstract, vague thoughts and feelings- and it works. chants work this way too. don't think of witchcraft as involving the devil; it's not a matter of good and evil for

dy and surrounding another person, and because i am stupid i am able to do it. i can absorb things and situations. i begin feeling as if an octopus form were coming out of me, and i can surround and hug everything i want. as long as i can sustain the sensation of surrounding something, it's mine. 16. your word of power even a novice at witchcraft can take some steps to individualize some parts of the practice. you can choose your own word of power, and each morning when you arise, say it before you even set your feet on the floor. here's how to find your word of power: get a dictionary and put it on your lap. turn it sideways, upside down and every which way, without looking at it, so you don't know, literally, which end is up. insert your finger into the book with your eyes closed and mov

INITIATION INTO HERMETICS

of the senses in the spirit step vi magic psychic training 1. preparation to master the akasa principle 2. deliberate induction to trance with the help of akasa 3. mastering the elements with an individual ritual from akasa step vi magic physical training 1. deliberate creation of beings: a. elementals b. larvae c. phantoms step vii magic mental training 1. analysis of the spirit with respect to the practice step vii magic psychic training 1. development of the astral senses with the help of elements& fluid condensers: a. clairvoyance b. clairaudience c. clairsentience step vii magic physical training 1. creation of elementaries by different methods 2. magic animation of pictures step viii magic mental training 1. preparation for mental wandering 2. practice of mental wandering: a. in the

. magic of water the time limit for the completion of these exercises is fixed from a fortnight up to one month and is meant for people of average aptitudes. those who have already practiced concentration and meditation should get along in this space of time. those who are not yet experienced will have to extend their training period; success depends chiefly on the individuality of the pupil. for the practice, it would be useless for him to pass from one step to the next without having completed the foregoing one in such a way that he is well up in it. step ii 1. autosuggestion or the secret of subconscious before proceeding to describe the exercises of the second step, let me explain the secret of the subconscious and its practical consequences. in the same way as normal consciousness has

revailing, you ought to keep working on the refinement of the character, in the course of the development, but you might as well go on to work with the elements in the astral body. the task of this step will be to acquire the basic qualities of the elements, producing and dissolving them in the body at will. we are already acquainted with the theory of the action of the elements. let us deal with the practice: fire, with its expansion or extendability in all directions, has the specific quality of heat, and therefore is spherical. let us then, first of all, acquire this quality and produce it at will in the body as well as in the soul. in body-control we chose an attitude allowing us to remain in a comfortable position, free of any disturbance; indians call this position asana. for the sal

ing phenomena of levitation such as walking on the surface of water, floating in the air, displacement of the body and many more, especially if one concentrates on one element only. but magician is not satisfied with one-sided phenomena, because this would not agree with his aims. he wants to penetrate far deeper into the cognition and the mastery, and achieve more. now follows the description of the practice concerning the water element. take up the position you are accustomed to by now, close your eyes, and forget all around you. imagine the whole universe is an enormous ocean and you are in the center of it. your body becomes filled with this element with each whole-body breath. you should feel the cold of the water in your whole body. if you have filled up your body with this element i

ught to have become second nature with you by now. let us therefore go into greater detail here. the position of repose of the body is to be kept during half an hour. the pore-breathing of the whole body now shall be limited to certain single organs. the beginner must be enabled to allow any part of his body to breath at will through the pores. one begins with the feet and finishes with the head. the practice is as follows: sit in your usual position and close your eyes. transfer yourself with your consciousness into one of your legs. it will not matter whether you start with the right or left leg. imagine your leg, like the lungs, inhaling and exhaling the vital force together with your pulmonary breath from the universe. consequently the vital power is inhaled (sucked in) from the univer

spond to the earth; the abdominal region with all the internal organs such as bowels, milt, gall, liver, stomach to the midriff corresponds to the water element; the chest the lungs and the heart to the neck correspond to the air element, and the head with all its organs to the fire element. the task of the next exercise is to load the different regions of the body with the corresponding element. the practice is as follows: take up your favorite position (asana. by breathing through the lungs and pores, inhale the earth element with its specific property of gravity into the earth-region of the body from the feet along the genitals to the rump bone. inhale the earth element seven times, and breathe out thoroughly, thus filling the earth region with the element influencing it. keep the earth

with animals and human beings. he must also manage it with objects that are not directly before his eyes. consciousness knows no bounds at all, therefore he can practice transference to the farthest distance. as soon as the scholar has reached this point, he can start on transferring consciousness into the fourth dimension in his own body, the microcosm, into the akasa principle of his own being. the practice is as follows: you are sitting quietly in your familiar position with your eyes closed. transfer your consciousness exactly into the middle of your body, into the pit of your stomach, the solar plexus. you must feel yourself as a mere dot, as an atom in the center between the spine and the pit f the stomach. this center is the center of gravity of your body. try to stay there with you

ep the scholar should be able to transfer himself at any hour and in every situation into this depth-point, into the akasa principle, from there perceiving and influencing all that concerns his being. this consciousness transference into the akasa principle is the genuine magical state of trance and represents the preliminary stage of the connection with the cosmic consciousness. i shall describe the practice relating to this linking up to the cosmic consciousness in a further chapter. the magical trance should not be mixed up with the state produced by spiritualistic mediums, provided we have to do with genuine psychical phenomena and mediums of integrity. mostly a lot of mischief is done in this line to mislead credulous people. the real spiritualistic mediums bring about their trances w

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by necessity this world view individuates with the practice of magic. for an understanding of the world view as many factors as can be handled by the reconstructionist should be handled. if you want to make the same journey as the original operators, you must start as close to the same place as they started as you can, and you must arrive at the same destination. in determining the destination, which must by necessity be individual given the n

ould be better to get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive ordering of their inner world (they have learned how to learn. they can choose those activities in the world that cause their inborn talents and s

IRISH WITCHCRAFT AND DEMONOLOGY

1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice's on the north side of the high altar. a recumbent effigy under an ogee-headed canopy is supposed to mark the last resting-place of this turbulent prelate. in the foregoing pages we have only given the barest outline of the story, except that the portions relative to the practice of sorcery have been fully dealt with as pertinent to the purpose of this book, as well as on account of the importance of the case in the annals of irish witchcraft. the story of dame alice kyteler and bishop de ledrede occupies forty pages of the camden society's publications, while additional illustrative matter can be obtained from external sources; indeed, if all the scattered ma

n ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives-visions and portents--petition of a bewitched antrim man in england--archbishop usher's prophecies--mr. browne and the locked chest an interesting trial of a clergyman for the practice of unhallowed arts took place early in 1606--interesting and valuable, if for no other reason than that it is the first instance of such a case being discovered in the rolls at the record office (not counting those of the parliament of 1447, though we hope that it will not prove to be a unique entry, but rather the earnest of others. shorn of legal redundancies it runs as follows "inq

ISIS UNVEILED

a whole host of devils, is well known to the reading public. the subsequent meeting of cellini with his mistress, as predicted and brought about by the conjurer, at the precise time fixed by him, is to be considered, as a matter of course, a 'curious coincidence" in the latter part of the sixteenth century there was hardly a parish to be found in which the priests did not study magic and alchemy. the practice of exorcism 'in imitation of christ' who by the way never used exorcism at all, led the clergy to devote them- 117. hui^ ike supenuitutal, i. p. 483. 118. tiio. wright: narr.qf soreirjf and magie, i, pp.203. 119/ rf, i. p. 219 *g. digitizecoy google 8 isis unveiled selves opoily to' sacred' magic in contradistinction to black art (a which latter crime were accused all those who were n

them at last, the poor soul was "comforted in the name of the savior, and consigned to the care of good angtls" who were less powerful, we must think, than the exorcizing catholic worthies "and the rescued treasure, of course, was secured for the church "certain days" adds howitt "are laid down in the calendar of digitizecoy google solomon's seven abominatioib 67 the church as most favorable for the practice of ezomsm; and, if the devils are difficult to drive, a fume of sulphur, assafoetida, bear's gall, and rue is recommended, which, it was presumed, would outstench even devils" this is the church, and this the priesthood, which in the nineteenth century pays 5000 priests to teach the people of the united states the infidelity of science and the infallibility of the bishop of rome! we h

overeign pontiff "that a great number of persons of both sexes have feared not to enter into rdations with the spirits of hell; and that, by their practice of sorcery. they strike with sterility the conjugal bed, destroy the germs of humanity in the bosom of the mother, and throw spells on them, and set a barrier to the mul- tiplication of animak .etc, etc; then follow cm^es and anathemas against the practice" this belief of the sovereign pontiffs of an enlightened christian country is a direct inheritance from the most ignorant multitudes of the southern hinda rabble the 'heathen' the diabolical arts of certain kang^ins (witches) and jadhgara (sorcerers) are firmly believed in by these people. the following are amoi^ their most dreaded powers: to inspire love and hatred at will; to send a

ht to pry into their religion. the olchau never countenance deliberbt falsehood in any form, although the laymen have many a time got rid of the spies sent by the chris- tians to discover their secrets, by deceiving them with sham initiations (see the letter of prof. bawion to the author, p. 313) 803. this conunandment does not exist in the lebanon teaching. 804. there is no such commandment, but the practice thereof exists by mutual agree- ment, as in the days of the gnostic persecution. digilizocb, google 312 kis unveiled udcompromising. nothing can tempt one of these lebaiton unitarians to go astray from what be is tau^t to consider his duty. th^r rituai beinff unknown to outdders, their would-be historians have hitherto denied them one. their "diursday meetings' are open to all, but no

JASMUHEEN THE FOOD OF GODS

that we not only feel as though we are existing in two worlds, but we often feel as though the material world is too foreign to spend time in. hence many level 3 light eaters prefer a life of silence and solitude. however as many of us have specific work that requires us to be very involved with this world, how to be more grounded is something that needs addressing. as such i thoroughly recommend the practice of qigong and the taoist practices so that we can maintain our focus in the world and not feel too alienated. exercises like the iron shirt and many others are a wonderful way to ground us in an energizing manner. another common problem has been our absorption of energies that are not too our liking when our sensitivity levels become too high. we have discussed this in detail in the a

this with sexual arousal energy, a new chemistry is created in the body that has a resonance of 8 herz. this is the frequency bordering on the alpha. theta state which resonates at 4 cycles per second to 7 cycles per second. in this new chemical state every cell of the body is nourished with divine love and feels completely fulfilled as happens automatically when we are tuned to the theta field. the practice of sacred sexuality among metaphysicians is becoming a more common way to nourish ourselves but what is less commonly understood in the journey of divine nutrition, is the role that the violet light and the pituitary gland and the pineal gland play. dow power 8. the dow power tool of the violet light& the divine amrita& our pineal& pituitary gland activation: techniques 12, 13& 14. do

he commander of all endocrine glands, therefore controlling the humeral system. it also regulates the circadian rhythm, sleep wake cycle and it also slows down the ageing process. it has psychic properties and is the seat of soul or mind. so called the third eye. it is the agna (ajna) chakra of the tantric system. its activation can be done with prolonged yoga and meditation techniques or through the practice of solar energy. the latter does not use classic yoga steps. the pineal also inhibits growth and metastasis of some tumors. it has a stimulatory effect on the immune system. in birds and other animals, it has a magnetic material and is therefore the navigation center in birds. scientists are looking at the magnetic, navigatory properties of the pineal gland in humans. so pineal activa

his question properly i need to take a little time to differentiate between some of the more traditional yogic practices as each has a role in our physical, emotional, mental and spiritual preparation for tuning to the divine nutrition channel. yoga is a metaphysical art that comes from india and tibet, china, japan, egypt and also persia and all religions have their own form of yoga. for example the practice of adoration, prayer, contemplation and devotion to god in christianity is known as bhaktiyoga in india. bhakti-yoga is the yoga of devotion and spiritual love. without devotion to our dow and our desire to feel its love, we cannot begin to connect to the divine nutrition channel, for devotion to the experience of divine love attracts the food of the gods. the divine nutrition: the ma

ine love attracts the food of the gods. the divine nutrition: the madonna frequency& the food of gods with jasmuheen 100 experience of devotion, contemplation and prayer provide the fuel of discipline for us to tune ourselves more deeply to the divine nutrition channel. then there is the yoga of knowledge. also known as jnana-yoga. which is the way to god through the use of one s intelligence and the practice of this yoga is said to suit people open to study and philosophical reflection. accepting the possibility of pranic nourishment requires the honoring of our intelligence and the recognition that we also have a super-luminal intelligence within us that mirrors the supreme intelligence of the original creative force. to be nourished successfully we need to trust and surrender to this fo

ed from the divine nutrition channel and sustain health, we need to learn to master any limiting influences of our lower nature and become the queen/king of our inner kingdom. we do this through raja-yoga where we develop concentration and self control. preparing the physical body to be strong enough to handle the download of the divine electricity flow that comes with pranic feeding, opens us to the practice of hatha- yoga and its ability to tap into our bio-systems psychic centers through the use of various asanas and postures. hatha-yoga gifts us with discipline, will power and perseverance. all of which are helpful as pioneers of the divine nutrition journey, however aivanhov says that hatha-yoga is often not recommended for the undisciplined western nature. the practice of kriya-yoga

rgans, blood and bones are nourished, whether it be from the etheric (prana) or physical realms (food) they will maintain and demonstrate complete health and vitality. to self diagnose energetically, i recommend that the individual recall the memory of the lifetime where they were well trained and practiced in this refined art of energy work and command full conscious awareness of, and ease with, the practice of energy diagnosis. it is simply intuition tuned to, and connected with, universal mind or highest group consciousness. it can never be misused for we can only attract to ourselves a vibration that mirrors our own consciousness. so in a nutshell, organs maintain, then improve, to attain peak health as the master in the body. yourself empowered. begins the vigilant process of mind mas

intense delta field energy and spending enough time in the yogic ultimate reality zone so that we are irrevocably transformed. this state is also easier to maintain for those who choose to exist in pure environments free of noise and energy pollution such as the himalayas. for the yogis required to live in or travel constantly in cities, we need to regularly realign ourselves energetically. hence the practice of the luscious lifestyles program is like a daily shower of energy that keeps us tuned while we move through the denser beta. alpha fields. question 5: does a person need to do all the things recommended in this book to free themselves from the need to take physical food for their nourishment? to some it may all sound a little complicated. answer to q5: the short answer is no. i have

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

to smelling; out of smelling, into nothing into real nothing not even into the last blue sky. these are the potent operations of fire the crucible into which we can cast all the worlds, and find them, in their last evolution, not even smoke. these are physical and scientific facts which there can be no gainsaying which were seen and found out long ago, ages ago, in the reveries first, and then in the practice, of the great magnetists, and those who were called the fire-philosophers, of whom we have spoken before. what is that mysterious and inscrutable operation, the striking fire from flint? familiar as it is, who remarks it? where, in that hardest, closest pressing together of matter where the granulation compresses, shining even in its hardness, into the solidest lamince. of cold, darke

he spheres, or of the rosicrucian, assumed penitential, visible world. these seven strings stand for the seven vowels, by means of which came speech to man, when the new being, man (this is cabalistic again, and therefore difficult of comprehension, opened his mouth and spake. the seven strings of the irish harp, it will be remembered, are blazoned luna, or the moon the feminine moon according to the practice of the old heralds, in regard to all royal or ruling achievements, which are blazoned by the names of the planets. the seven strings of the irish harp mean also the seven pure tones in music; these, again, stand for the seven prismatic colours; which, again, describe the seven vowels; and these, again, represent their seven rulers, or the seven planets, which have their seven spirits

ted or vertical saracenic or gothic fig. 56. arch presents the form of the upper portion of the human fall j. the saracenic arch denotes the union of the linga and yoni. in fig. 56 we have the sun rising from between the the horns of eblis. 211 horns of eblis (here taken for the pyramids. this is a poetical superstition of the arabians, who therefore turn to the north to pray; in contradiction to the practice of the persians, who adore the rising sun. the arabians avert in prayer from this malific sign of the horns, because the sun is seen rising from between them; and when disclosing from between these mythic pillars, the sun becomes a portent. fig. 57 is an egyptian seal, copied by layard (nineveh and babylon, p. 156. subject: the egyptian god harpocrates, seated on the mythic lotus, in

46, 240 the rosicrucians &c. there is something strange about these cords; cordons, ropes, belts, bands, baldrics (also in the term belted earls. these are always male accessories; except the zones, sashes, or girdles, worn as the mark of virgins, which cinctures may yet draw their symbolic meaning from this same umbilicus in question. the reader will notice also the connection of these ideas and the practice in the roman race of the lupercal, at the february roman religious solemnities (february of the fishes. at these it was the custom of the runners to flog bystanders, particularly women) with thongs or cords; which were probably intended to be the racers own girdles. julius c sar, mark antony, and calphurnia form a group illustrative of this meaning. thus shakspeare' our elders say, th

K AMBER THE BASICS OF MAGICK

n such a way as to cause realization of the subjectivity and illusion of experience. this is done in a effort to attain trancendental awareness. such statements as 'this body is not me, fall under this category. buddhist meditations are usually of this type. chakra meditation there is a special type of concentrative meditation which we will call 'chakra meditation. this is basicly kundalini yoga- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. the practice, considered dangerous by some, will produce deffinite physiological sensations and psychological effects if continued long enough. it should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. certain drugs an

al sensations and psychological effects if continued long enough. it should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. certain drugs and medications, such as those used to treat epilepsy may retard progress. although the technique is very simple, it may eventually produce powerful results. results may at first appear hours after the practice during sleep. as each chakra is energized by this practice, it is said to add occult powers (sidhis, until at last the crown chakra is reached, and with it, full enlightenment is attained. sometimes kundalini awakens all by itself. to practice this chakra meditation, you simply concentrate on the chakras, beginning with the root chakra, and moving progressively up, as you visualize ps

ethods used in hypnosis and self-hypnosis. the basics of magick get any book for free on: www.abika.com 33 physical relaxation can assist one in attaining the requisite trance state. these techniques involve beginning at the toes and tensing, then relaxing the muscles, progressively up the entire body. 3) yoga and breath- yoga, mantra, and breathing exercises similarly aim at physical relaxation. the practice of kundalini yoga is particularly relevant, since it is concerned with altered consciousness. in fact the arousal of kundalini requires a similar state of consciousness to oobe. 4) visualization- this involves a type of extended clairvoyance or picturing of remote surroundings. if you can experience the feeling of being there, so much the better. although this technique is essentially

LAITMAN M THE KABBALAH EXPERIENCE

r two conditions: 1. appreciation from the environment. 2. the size of the environment. hence, in the multitude of people is the king's glory. and because of the great difficulty in this matter, our sages advised us to make for yourself a rav and buy for yourself a friend. this means that we should choose for ourselves an important and famous person and make him our rav, from which we can come to the practice of torah and mitzvot in order to bring contentment to our maker. for here, there are two easements to our rav: 1. since we think our rav is an important personality, we can bring him contentment, based on his greatness. that is because the bestowal has not been turned into reception, which is a natural fuel that can pror av, d i s c i p l e a n d g r o u p 337 duce further acts of bes

easements to our rav: 1. since we think our rav is an important personality, we can bring him contentment, based on his greatness. that is because the bestowal has not been turned into reception, which is a natural fuel that can pror av, d i s c i p l e a n d g r o u p 337 duce further acts of bestowal every time. and after we grow accustomed to giving to our rav, we can transfer this bestowal to the practice of torah and mitzvot for her name, meaning toward the creator, for the habit will have become second nature to us. 2. the equivalence of form with the creator does not do us any good if it is not forever, meaning until he who knows all mysteries will testify that he shall not turn back to folly. but since our rav is in this world and within the boundaries of time, the equivalence of f

n put back on. hence, the disciple can use the rav s attainment of the greatness of the creator, which turns bestowal into reception and sufficient fuel for great devotion. then the disciple, too, would be able to practice torah and mitzvot for her name with his heart and soul, which is the remedy for the attainment of eternal adhesion with the creator. now you can understand what our sages said: the practice of torah is preferred to the study of torah. as it is said, elisha the son of shaphat is here, who poured water on the hands of elijah. it does not say learned, but poured. that seems perplexing, for how can such simple acts be greater than the study of the wisdom and the knowledge? however, the above makes it clear that serving the rav in the flesh with great devotion to bring him co

inguish pests, grow and slaughter domestic animals, sow and reap, cultivate the good and extinguish the bad. this is how nature becomes included within man. then, if man rises, he raises nature along with himself. the purpose of creation is that man will enjoy his surroundings in the most correct way. he cannot act as he pleases: isolation, denial of pleasure, fasting and restrictions are against the practice that the torah preaches. if you continue to study correctly, you will understand what you must do (although there is not a single word about vegetarianism. such is the virtue of kabbalah: the very study builds in the student the right outlook on life. k e e p i n g f i t q: if someone does things to strengthen to become more fit for the spiritual work, do these acts become spiritual a

LAITMAN M THE PATH OF KABBALAH

of corruption and a time of correction. the body is called the will to receive for myself. it expands from the root of the thought of creation through the entire system of the impure worlds, and becomes increasingly coarser. this period of time, when it is under the control of the will to receive for myself, is called the time of corruption. t h e pa t h o f k a b b a l a h 100 later on, through the practice and the study of kabbalah, which aim to give to the creator, the body (will to receive) begins to purify itself from the will to receive that is initially imprinted in it, and gradually acquires a will to bestow. that gives it a possibility to receive the light of the creator, the soul that extends from the root of the design of creation. the soul passes through the system of pure wor

in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illuminat h e pa t h o f k a b b a l a h 178 tion one receives time and again when studying, draws upon him grace from above, imparting him with a bounty of sanctity and purity, which greatly furthers one toward one s perfection. in item 156, rabbi ashlag adds: but there is a strict condition in the practice of this wisdom, that they will not materialize matters in corporeal and fictitious forms, for by that they breach the commandment, thou shalt not make unto thee a graven image, nor any manner of likeness, for then they are harmed instead of helped. it follows that only the correct study of kabbalah can bring one to the purpose of one s life. that is what the kabbalists maintain, and w

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ore instead of speaking to them of the symbolical death and resurrection of osiris in egypt he invented the original form of our present traditional history to take its place. in fact, he judaized the entire ritual, substituting hebrew words for the original egyptian, though in some cases at least preserving the original meaning. 82. it should be remembered that in doing this he was only bringing the practice of his people into line with that of neighbouring tribes and nations. there were many lines of mystery tradition, and though the jews had brought with them across the desert of sinai much of the egyptian form, the tyrians and others preserved rather the story of the descent of tammuz or adonis than that of the dismemberment of osiris. indeed, bro. ward in his latest book on this subje

en before the candidate is allowed to enter the lodge. 459. preparation of the candidate 460. before his admission he is divested of all m c s and v c s, is h c d, and has his r c a c, l c b c and l c k c b c, and his r c h c s c d. all masonic bodies agree in viewing the continuance of this conventional form of preparation as a matter of the greatest importance, and give as their reason for this the practice of ancient times. it was a rule among the jews, says a treatise connected with the talmud, that gno man shall go into the temple with his staff, nor with shoes on his feet, nor with his outer garment, nor with money tied up in his purse h. 461. the very specific character of the preparation, which is different in each degree, points, however, not to a general rule of this kind, but to

these; later on he will find the s c of his own lower nature in place of it, and later still the c c s that typify the triangle of his higher self, whose very virtues may be exaggerated to become his undoing unless he is ever watchful to keep poise and calmness, and to walk on that middle way which the lord buddha has described as the path of safety. 515. in course of time the candidate, through the practice of these three qualifications, will be able to range the entire plane at will. for this activity discrimination will give him the mental power, desirelessness the emotional power, and good conduct the will-power; and in the highest part of the region no ceremony will ever be needed in order that he may pass through without hindrance, for everything there is instantly responsive and ob

ecies. not only is every man our brother, of whatsoever race, colour or creed he may be, but the animals and the trees around us- yea, even the very rock under our feet- are all our younger brethren, all part of the same mighty evolution. when we realize all that this knowledge implies, when we see how great a difference it makes in our attitude towards the world around us, and how great a change the practice of the truth here taught should make in every companion, we shall not wonder at the high regard in which masonic writers hold this degree of the h.r.a. of jerusalem, which they consider as the crown and completion of freemasonry, because of the knowledge of god which it gives to us. 774. a curious but most instructive symbol character-istic of this degree is that called the triple tau

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inne

were the glory of the ancient world- those mysteries which were the parent and prototype of the secret schools of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the purest principles of piety and virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiat

tified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the divine influence. 69. the practice of embalming 70. in the same way the pharaoh was embalmed with the idea that his power, his connection with the deity (which was a very close one as pharaoh, would be preserved and would continue to radiate so long as the body remained. this resembled the later custom of preserving the relics of a saint. the strong love of the egyptians for their coun-try provided another reason for e

fact, although the will of the re-incarnating ego would doubtless have been sufficient to achieve the same result. the custom was not altogether a good one, because if the body of a man of evil life is embalmed, a good deal of additional power is thereby left to him after death; he may more easily materialize and operate on the physical plane in undesirable ways. it is on the whole fortunate that the practice has not persisted. 71. other deities 72. many other deities were reverenced in ancient egypt, in much the same way as numerous gods are adored to-day in india; and in every case the devotion addressed to the supreme obtained its response through the particular channel chosen by the worshipper. great angels of different orders and rays were appointed to represent these various qualitie

been given by freemasons to the highly interesting fact that the minoan civilization shows us the existence, five thousand years ago at least, of a mystery-religion which in its symbols and general arrangements closely resembles our modern ritual. one feature of those cretan mysteries especially attractive to co-masons is that in them women were admitted as well as men. the admission of women was the practice of almost all the mysteries of the ancient world, but clearer traces of the fact remain to-day in crete than in any other country. these mysteries do not lie in the direct line of masonic descent; but the archaeological remains of initiatory rites are so plentiful and so strikingly similar to our present system as to be exceptionally interesting. 223. for those who are not conversant

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

s may be accused of exploiting and brainwashing their members, the more important accusation is their theological divergence from evangelical christianity. because of this theological emphasis, certain groups not normally considered cults such as the mormons and the jehovah witnesses are classified as such by the christian acm. the christian acm, unlike the secular acm, also distanced itself from the practice of deprogramming. the citizen s freedom foundation later renamed cult awareness network eventually became the national umbrella group for the acm in the united states. in addition to working closely with deprogrammers, anticult groups attempted to influence legislators at all levels of government to pass laws against cults (e.g, a proposed new york law would have made founding a pseud

literary productions of ecclesiastical writers. the basis of most early accounts were the confessions extracted under torture by officials of the inquisition. the one well-documented case of devil-worshipers practicing a form of the black mass was a group of courtiers around louis xiv who used black magic in the attempt to remain in favor with the king. the government was almost brought down when the practice was discovered. see also sabbat for further reading: cavendish, richard. the black arts. new york: capricorn books, 1967. guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in thi

e her occult adviser, although she never granted him the generous pension he was seeking. during his numerous trips abroad, he also acted as a secret agent for her, under the code name 007. john dee is, however, best known for his enochian magic, a system of magic teaching communication with angels and spirits. dee joined irishman edward kelly in an attempt to communicate with the spirits through the practice known as scrying. communication with the spirits was possible through the use of the enochian language, a genuine, complex language of unknown origin with a solid grammar and syntax. each letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the ninete

f the scriptures the devil (in hellenistic greek, diabolos) came to be identified with satan (the name used in the hebrew bible to indicate an adversary. the belief in evil powers as the source of sicknesses and problems for humans is found in early christian literature, and christian theology acknowledges evil as necessary for the fulfillment of free will. from very early, christianity developed the practice of exorcism to expel evil spirits who had taken control of human individuals. in medieval europe, the belief in the existence of demons came to be associated with witchcraft and contributed to the development of the practice of exorcism and witch-hunting. since the early drafting of the koran, muslims have also believed in the existence of demonic forces, known as shaytan, who are in

of angels: angels in jewish life and literature. new york: ballantine, 1994. enochian magic enochian magic is a system of magic teaching communication with angels and spirits, and with travel through different planes of consciousness. its origins can be traced back to the sixteenth century, when english astrologer john dee joined edward kelly in an attempt to communicate with the spirits through the practice known as scrying. communication with the spirits was possible thanks to the use of the enochian language, a complex tongue of unknown origin. its melodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by de

broom is popularly known as a means of travel for witches.witches were reported to be able to fly brooms up chimneys. while a broom could be turned to a witch s purpose by means of flying ointment, a broomstick placed across the threshold of a house was supposed to keep witches out. the notion of demons and witches riding farming implements through the air to diabolical gatherings may derive from the practice of pre- christian pagans who mounted brooms and pitchforks and rode them like hobbyhorses in the fields, dancing and leaping, as part of fertility rites meant to help the crops grow. before witches were recorded as riding on brooms, they were said to have danced with them, sometimes holding the brooms up high in the air and sometimes dancing astride them. in addition to riding brooms

rick. grimoires have often come under attack by religious authorities, and some of them have been condemned as dangerous or publicly destroyed. nevertheless, they continued to circulate in various versions throughout the middle ages. see also demons;magic and magical groups for further reading: lady sheba. book of shadows. st. paul, mn: llewellyn, 1971. 100 gris-gris gris-gris gris-gris refers to the practice of using dolls and cloth bags to keep away evil or to attract good luck. shaping dolls in the image of gods is an ancient practice, more recently replaced by filling cloth bags with various kinds of objects and personal items. in vodoun (voodoo, gris-gris are very common. in places like new orleans, america s vodoun capital, people carry them for many different reasons. they are belie

handle as the bodkin as pressed into the skin of the accused. when alternated with a real bodkin that evoked blood and cries of pain when inserted, the spectacle could be quite convincing. eventually, so many innocent people were executed by the false testimony of prickers that in 1662 pricking for witchcraft was outlawed. after some of the prickers where imprisoned and, in some cases, executed, the practice quickly died out. witches marks or witches teats can also refer to special marks believed to serve the purpose of feeding familiars or imps, who were believed to have a craving for human blood. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often c

LIBER HAD

practice of ethics("ccxx. ii" 24, 25, 45-49, 52, 56- 60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the law. and this shall be easy for him if he have well accomplished the third practice of meditation "this is the eighth practice of intelligence("ccxx, ii "26. 16. let the aspirant destroy reason in himself according to the practice in liber cdlxxiv "this is the fourth practice of meditation("ccxx. ii" 27-33. 17. let the aspirant observe duly the feasts appointed by the a. a. and perform such rituals of the elements as he possesseth, invoking them duly in their season "this is the second practice of magick art("ccxx. ii" 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spi

. yet let his formula, as a king's ought, be excess "this is the third practice of ethics("ccxx. ii" 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due season. this practice should, however, prolong life "this is the second indication of the nature of the result("ccxx. ii" 66, 72-74. 23. let the adept aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and br

ted by the a. a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of theta-epsilon-lambda-eta-mu-alpha to mankind. 3. blessing and worship to the prophet of the lovely stto liber lxi vel causae a'.a. the preliminay lection including the history lection the preliminary lection in the name of the initiator, amen

LIBER O

in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it to cause it instantly to obey his will. 2. let him then being exactly as before, but with the most intense solemnity and determination. 3. let him be very careful to cause hi

LIBER 141

et free by perfect exhaustion of the body, and yet prevented from entering the city of sleep, communes with the most high and the most holy lord god of its being, maker of heaven and earth. the ordeal terminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. the most favourable death is that occurring during the orgasm, and is called mors justi. as it is written: let me die the death of the righteous, and let my last end be like his! xvi of certain hindu theories like the jews, the wise men of india have a belief that a certain particular prana, or force, resides in the bindu, or semen

ke of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the

LIBER ALEPH

on with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. now therefore by the practice of these mayst thou awaken thy wisdom, that it may manifest in thy conscious mind. and this way is of use even when the ceremonies, as those of he christians, are corrupt and deformed; but in such a case hou shalt seek out the true ancient significance thereof. for there is that within thee which remembereth truth, and is ready to communicate the same unto thee when thou hast wit to e

th to thee than the noble hand or the proud eye, for thou canst lose these and live, but not that. esteem therefore a thing in relation to thine own will, preferring the ear if thou love musick, and the palate if thou love wine, but the essential organs of life above these. have respect also to the will of thy fellow, not hindering him in his way save as he may overly jostle thee in thine. for by the practice of this tolerance thou shalt come sooner to the understanding of this equality of all things in our lady nuith, and so the high attainment of universal love. yet in thy partial and particular action, as thou art a creature of illusion, do thou maintain the right relation of one thing to another; fighting if thou be a soldier, or building if thou be a mason. for if thou hold not fast t

LIBER ASTARTE

read books which have no part whatever in love, as for recreation. but let him copy out each verse of thelema which bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build

rong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny one fs self bread that one fs child may have cake is the act of a true mother. 35. further concerning mortifications. if thy body, on which thou ridest, be so disobedient a beast that by no means will he travel in the desired direction, or if thy mind be baulkish and eloquent as balaam fs fabled ass, then let the practice be abandoned. let the shrine be covered in sackcloth, and do thou put on habits of lamentation and abide alone. and do thou return most austerly to the practice of liber jugorum, testing thyself by a standard higher than that hitherto accomplished, and punishing effractions with a heavier goad. nor do thou return to thy devotion until that body and mind are tamed and trained to all ma

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

o direct impression with any precision upon his mind, let him adopt this practice "a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects be thrown by his chela from time to time upon the table, and by that chela be hastily gathered up. let the practicus declare at the glance, and the chela confirm by his count, the number of such objects. the practice should be for a quarter of an hour thrice daily. the maximum number of objects should at first be seven. this maximum should increase by one at each practice, provided that not a single mistake is made by the practicus in appreciating the number thrown. this practice should continue assiduously for at least one year. the quickness of the chela in gathering up the objects is expected t

for a quarter of an hour thrice daily. the maximum number of objects should at first be seven. this maximum should increase by one at each practice, provided that not a single mistake is made by the practicus in appreciating the number thrown. this practice should continue assiduously for at least one year. the quickness of the chela in gathering up the objects is expected to increase with time. the practice need not be limited to a quarter of an hour thrice daily after a time, but increased with discretion. care must be taken to detect the first symptoms of fatigue, and to stop, if possible, even before it threatens. the practised psychologist learns to recognise even minute hesitations that mark the forcing of the attention. 2. alternating with the above, let the practicus begin this pr

LIBER CCC KHABS AM PEKHT

als..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains..3 for this doctrine shall comfort many. also there is this word .they shall rejoice, our

LIBER CLXV A MASTER OF THE TEMPLE

ded in performing this practice for a clear week with one doubtful break only during sleep. liber clxv 143 the result of these practices on frater v.i.o. was a marked one. for one thing, the cutting of his arm during the first practice in the control of speech resulted in a subconscious wariness, for during the second the details of which i have not recorded he noticed that although the object of the practice was the control of the body by not crossing the legs, yet the attempt of the legs to drop into their old habits often had the effect of making him suddenly more careful in his speech, thus showing that there was an underlying connection in his subconscious mind resulting from his former work. these practices may then be said to have a cumulative effect, which makes them all the more v

.m.=55 mins, breaks 14 to 18, mostly very slight. interruptions none. results: dharana, got feeling on skin and automatic rigidity. lost all personality most of the time, but only found this out by break which revived it. brain soon took up mantra automatically. illumination in brain after a while. towards the last saw some visions of sea &c (very slight. space and time annihilated during most of the practice. good [beginning good end bad. o.m] mar. 30, 5:15 to 5:46 p.m.=31 mins. counted first seven breaks, then became concentrated and lost count. interruptions (1) a safety pin, falling on floor, made me start violently (2) r. called. results: breath arose on skin and the light arose. started to concentrate on spine. towards the end started a sort of automatic chant of apparently senseless

in directing the vision. i explain further in the general comment. o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th, thou art that, without any attempt at comment, and on the following day ditto, but in a less degree. on december 4 we find this entry: the reading of jnana yoga revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light above head was beginning to envelope the mind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to bed. the feeling that she may possibly do so is enough to prevent concentration. also, as a general rule, it s very bad to

t beyond the silence. aum [this is very good. o.m] dec. 11th, 9:52 10:37 p.m. meditation in asana. dragon as usual. took a few long breaths, filling the body and mind with love, and then expelling it till it flowed through me. used mantra: the self is love. that self am i first part of the time, afterwards changing to the self is that, that self am i. 7 not this, not this! a hindoo phrase used in the practice of rejecting all thoughts as they arise. liber clxv 167 eyes half closed, fixed on nose. shut them about the middle of the meditation and turned them to ajna. very few invading thoughts. presently all became brilliant light, with which i became identified. realization of oneness. no doubt remained that this was indeed the union with the higher self. then again arose the question what

LIBER COLLEGII SANCTI

tacles on the path h althought there the four tests are glyphed under the figure of the tarot minor suits. g c he shall begin to study liber h. h gliber h h has not been definitely identified as far as i am aware; the neophyte section of gliber xiii h gives no clue as to its nature or contents, and no work of that title has been published; it may not be extant, or it may be the same as liber hhh, the practice of which pertains to the grade of zelator. the task of a zelator. g. he shall go to his practicus. h the gems and equinox iv (1) printings of gliber clxxxv h (and presumably the original) had gto his zelator h; this has been changed on the basis that the general rule of the outer order grades, as far as can be ascertained from other references in gliber clxxxv h and elsewhere, was tha

LIBER DCCCLX JOHN ST

tely. the muscles went rigid, practically of their own accord; so light did i feel that i almost thought myself to be .that wise one. who .can balance himself on his thumb. sleep is conquered right away from the word .jump. indeed, if satan trembles when he sees the weakest saint upon his knees; then surely: satan flees, exclaiming .damn. when any saint starts pranayam! so happy, indeed, was i in the practice that i devoted myself by the waiting formula to adonai; and that i got to .neighbourhood-concentration. is shewn by the fact that i several times forgot altogether about adonai, and found myself saying the silly old mantra. 3.06. i despair of asking my readers to distinguish between the common phenomenon of wandering thought and this phenomenon which is at the very portal of true and

.i hope!.of distinguishing between the vacancy of the idiot, and that destruction of thought which we call .ivadar.ana, or nirvikalpa-sam.dhi [we must again refer the reader to the hindu classics .ed] the only diagnostic i can think of is this; that there is (i can ft be sure about it) no rational connection between the thought one left behind one and the new thought. in a simple wandering during the practice of concentration one can very nearly always (especially with a little experience) trace the chain. with neighbourhood-concentration this is not so. perhaps there is a chain, but so great already is the power of preventing the impressions from rising into john st. john 45 consciousness that one has no knowledge of the links, each one having been automatically slaughtered on the thresho

LIBER DCCCXI ENERGIZED ENTHUSIASM

ainted with sexual satisfaction. their desires are constantly stimulated by brutal and ignorant husbands, and never gratified. this fact again account for the amazing prevalence of sapphism in london society. energized enthusiasm 13 the hindus warn their pupils against the dangers of breathing exercises. indeed the slightest laxness in moral or physical tissues may cause the energy accumulated by the practice to discharge itself by involuntary emission. i have known this happen in my own experience. it is then of the utmost importance to realize that the relief of tension is to be found in what the hebrews and the greeks called prophesying, and which is better when organized into art. the disorderly discharge is mere waste, a wilderness of howlings; the orderly discharge is a gprometheus u

instrument, if only because of its associations; and the piano is like unto it, although, if unseen and played by a paderewski, it would serve. the trumpet and the bell are excellent, to startle, and the crises of a ceremony. hot, drubbing, passionate, in a different class of ceremony, a class more intense and direct, but on the whole less exalted, the tom-tom stands alone. it combines well with the practice of mantra, and is the best accompaniment for any sacred dance. xii of sacred dances the most practical for a gathering is the seated dance. one sits cross-legged on the floor, and sways two and fro from the hips in time with the mantra. a solo or duet of dancers as a spectacle rather distracts from this exercise. i would suggest a very small and very brilliant light on the floor in th

LIBER DXXXVI

o direct impression with any precision upon his mind, let him adopt this practice a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects be thrown by his chela2 from time to time upon the table, and by that chela be hastily gathered up. let the practicus declare at the glance, and the chela confirm by his count, the number of such objects. the practice should be for a quarter of an hour thrice daily. the maximum number of objects should at first be seven. this maximum should increase by one at each practice, provided that not a single mistake is made by the practicus in appreciating the number thrown. this practice should continue assiduously for at least one year. the quickness of the chela in gathering up the objects is expected t

for a quarter of an hour thrice daily. the maximum number of objects should at first be seven. this maximum should increase by one at each practice, provided that not a single mistake is made by the practicus in appreciating the number thrown. this practice should continue assiduously for at least one year. the quickness of the chela in gathering up the objects is expected to increase with time. the practice need not be limited to a quarter of an hour thrice daily after a time, but increased with discretion. care must be taken to detect the 1 [idra rabba qadisha, the greater holy assembly; see mathers (trans/ ed, the kabbalah unveiled] 2 [skt .pupil. in the system of the a a this would be a zelator whom the practicus was supervising. t.s] liber 2 first symptom of fatigue, and to stop, if

LIBER GRADUUM MONTIS ABIEGNI

class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect underst

ion of gscience and buddhism, h there are references in slightly later works( gliber r v vel spiritus h and gliber viarum via h) to a liber xxv treating of mah.satipatth.na (approx. ggreat steadfast mindfulness h; this work is not believed extant, although ingeneous explanations have been advanced in some quarters as to how it could refer to the star ruby, ostensibly a banishing pentagram ritual. the practice is also, of course, described in canonical buddhist texts, principally the mah.satipatth.na sutta. 17 see gliber iii vel jugorum, h ii. 18 while there was doubtless a mystical or qabalistical reason for not giving the dominus liminis a distinct numbered section, it might be worth noting that the duties of this grade are given in paper f, class d. the print edition of liber xiii referr

LIBER HAD

thics (ccxx. ii. 24, 25, 45-49, 52, 56-60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the law. and this shall be easy for him if he have well accomplished the third practice of meditation. this is the eighth practice of intelligence (ccxx. ii. 26. liber h a d 4 16. let the aspirant destroy reason in himself according to the practice in liber 474. this is the fourth practice of meditation (ccxx. ii. 27-33. 17. let the aspirant observe duly the feasts appointed by the a a and perform such rituals of the elements as he possesseth, invoking them duly in their season. this is the second practice of magick art (ccxx. ii. 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (a

mula, as a king.s ought, be excess. this is the third practice of ethics (ccxx. ii. 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due svb figvra dlv 5 season. this practice should, however, prolong life. this is the second indication of the nature of the result (ccxx. ii. 66, 72-74. 23. let the adept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and brin

nted by the a a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of to mankind. 3. blessing and worship to the prophet of the lovely star (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20y-liber hhh svb figvra cccxli continet capitvla tria: mmm

LIBER HHH

of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is

LIBER III VEL JUGORUM

dodged; e.g (1) by failing to cut at the first moment of discovery, and giving oneself (so to say .i.ll make 10 cuts when i.ve made 10 slips. or (2) by .i.ll make a slip in view of the immediate need: i don.t mind the pain of a cut. the object of the whole exercise is to create a sentinel to stand watch at the threshold of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thin

LIBER LLL PARADIGMAT PIRATE

approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will c

own personal shopping center, and we should take what we need from it at all times. section 5: in the fifth section the magician will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for permanent iot membership. without the ability to transcend our own limitations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america section also requires that the neophyte mentor at least one novice all the way through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the

. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those with heavy work or administrative burdens, however, should refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achi

LIBER LXVII THE SWORD OF SONG

ess.is regan.s gentle and loving .for his particular, i.ll receive him gladly. iii. in act iii. we have another illustration of the morality that passed current with the tudors, and which only a shakespeare had the courage to attack. kent does not stick at treachery.he makes one gulp of treason. straining at the gnat of discipline, he swallows the camel of civil war. it was then, and is even now, the practice of some.for example, the emigr s of the french revolution.to invite foreign invasion as a means of securing domestic reaction. the blackguardism implied is beyond language: shakesepare was perhaps thinking of the proposal, in mary.s reign, to react to romanism by the aid of spanish troops. but he will go further than this, will our greatest poet; it were ill that the life of even one

tains, and there is ice and snow and especially moraine on and about the baltoro glacier to build a very fine range; we could well have spared it this last summer. 579. so much for this absurd affair.52 .about lieutenant-colonel flare..gilbert, bab ballads. 636. auto-hypnosis.53.the scientific adversary has more sense than to talk of autohypnosis. he bases his objection upon the general danger of the practice, considered as a habit of long standing. in fact, lyre and lancet. recipe for curried eggs. the physiologist reproaches poor mr. crowley .this encroaches upon your frail cerebral cortex, and turns its fairway to a vortex. your cerebellum with cockroaches is crammed; your lobes that thought they caught .x. are like mere eggs a person poaches. but soon from yoga, business worries, and (

e of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being .unselfish. do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared

a sufficient test. and if we condescend to argue, it is for pleasure, and aside from the vital fact; a skirmish, and not a pitched battle. this .dream. i have thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 109 grandeur of our edifice by jimcrack pinnacles of stucco.as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, t

s last sentence will be best understood by those who have practised up to a certain point. at first it is easy to trace back by a connected chain of thoughts from the thought which awakes us to the fact that we are wandering to the original thought. later, and notably as we improve, this becomes first difficult, then impossible. at first sight this fact suggests that we are injuring our brains by the practice, but the explanation is as follows: suppose we figure the central consciousness as the sun, intent on seeing that nothing falls into him. first the near planets are carefully arranged, so that no collision can occur; afterwards jupiter and saturn, until his whole system is safe. if then any body fall upon the sun, he knows that it is not from any of those planets how any sane person c

LIBER O

he matter. two or three experiments should suffice to render the student confident and even expert. see also .the seer, equinox vol. i no. 2, pp. 295.333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana.concentration.and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it, to cause it instantly to obey his will. 2. let him then begin exactly as before; but with the most intense solemnity and determination. 3. let him be very careful to cause h

LIBER OS ABYSMI VEL DAATH

, aspiration, emotion, and the like. 13. during these practices all forms of magick art and meditation are forbidden to him. it is forbidden to him to seek any refuge from his intellect. 14. let then his reason hurl itself again and again against the blank wall of mystery which will confront him. 15. thus also following is it said, and we deny it not: at last automatically his reason will take up the practice, sua sponte,12 and he shall have no rest therefrom. 9 [milindapanha; one complete and one near-complete english translation have been published; the former (as milinda fs questions) by i.b. horner for the pali text society (first pub. london: luzac, 1964, since reprinted, the latter by t.w. rhys davis in the sacred books of the east series (s.b.e. xxxv& xxxvi, oxford, 1891, 1894, sinc

LIBER RV VEL SPIRITUS

h.na is described in crowley.s essay .science and buddhism. t.s] liber r v vel spritvs 2 (a) if pr.n.y.ma be properly performed, the body will first of all become covered with sweat. this sweat is different in character from that customarily induced by exertion. if the practitioner rub this sweat thoroughly into his body, he will greatly strengthen it (b) the tendency to perspiration will stop as the practice is continued, and the body become automatically rigid. describe this rigidity with minute accuracy (c) the state of automatic rigidity will develop into a state characterised by violent spasmodic movements of which the practitioner is unconscious, but of whose result he is aware. this result is that the body hops gently from place to place. after the first two or three occurences of t

he choose, let him recommence the series, adding a gradually increasing period of kumbhakha. 7. fourth practice. following on this third practice, let him quicken his mantra and his pace, until the walk develops into a svb figvra ccvi 3 dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as .pelqon .pelqon, fartemij; or iao; iao sabao; in such cases the practice may be combined with devotion to a particular deity; see .liber 175. for the dance as such it is better to use a mantra of a non-commital character, such as to e.ai, to kalon, to fgaqon, or the like. 8. fifth practice. let him practice mental concentration during the dance, and investigate the following statement (a) the dance becomes independent of the will (b) similar phenomena to t

riods of kumbhakha, throw his will utterly toward his holy guardian angel, directing his eyes inward and upward, and turning back his tongue as if to swallow it (this latter operation is facilitated by severing the franum lingua, which, if done, should be done by a competent surgeon. we do not advise this or any similar method of cheating difficulties. this is, however, harmless.1) in this manner the practice is to be raised from the physical to the spiritual plane, even as the words ruh, ruach, pneuma, spiritus, geist, ghost, and indeed words of almost all languages, have been raised from their physical meaning of wind, air, breath, or movement, to the spiritual plane (rv is the old root meaning yoni, and hence wheel (fr. roue, lat. rota, wheel, and the corresponding semitic root means .t

LIBER SAMEKH

ished as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of worms (attrib: the book of the sacred magic of abra- melin the mage (trans& ed. by s.l. gmacgregor h mathers. london: privately published, 1898; reprinted new york: dover, 1975; wellingborough: aquarian, 1976; kila, montana: kessinger, 1992. betz, hans dieter (ed: the greek magical papyri in translation, incl

y books. london, privately published ca. 1909. expanded and re-set reprint, thame, oxon: suhal, 1993. see also equinox iii (9. liber samekh& liber viii 50. qelhma: the holy books of thelema. see equinox iii (9. the urn and other papers. see equinox iv (3. the vision and the voice with commentary and other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine:

LIBER THISHARB

in and the fear and the love.so that the of a new god leaps out among the stars. 66. there shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of raptuapliber bracyt via memoria svb figvra cmxiii v a a publication in class b imprimatur: n. fra. a a 1 000. may be [00. it has not been possible to construct this book on a basis of pure scepticism. this matters less, as the practice leads to scepticism, and it may be through it] 0. this book is not intended to lead to the supreme attainment. on the contrary, its results define the separate being of the exempt adept from the rest of the universe, and discover his relation to that universe.1 1. it is of such importance to the exempt adept that we cannot overrate it. let him in no wise adventure the plunge into the

aids the mind to link its memories, and prepares the adept for the preliminary practice of the second method. 20. having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period.1 if it be properly trained to run backwards, there will be little difficulty in doing this, although it is one of the distinct steps in the practice. 21. it may be then that the memory will persuade the adept of some previous existence. where this is possible, let it be checked by an appeal to facts, as follows. 1 freudian forgetfulness tries to shield one from the shock of death. one has to brace oneself to face it in other ways, as by risking one fs life habitually [note added in mtp publication of liber 913] 6 liber bracyt vel

he exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, consider any event, and trace it to its immediate svb figvra cmxiii 7 causes. and let this be done very fully and minutely. here, for example, is a body erect and motionless. let the adept consider the many forces which maintain it; firstly, t

ical properties of water, and let him perceive ultimately through all this the necessity and concord of things, not concord as the schoolmen of old believed, making all things for man's benefit or convenience, but the essential mechanical concord whose final law is inertia. and in these meditations let him avoid as if it were the plague any speculation sentimental or fantastic. 32. second method. the practice proper. having then perfcted in his mind these conceptions, let him apply them to his own career, forging the links of memory into the chain of necessity. and let this be his final question: to what purpose am i fitted? of what service can my being prove to the brothers of the a a if i cross the abyss, and am admitted to the city of the pyramids? 33. now that he may clearly understand

LIBER V VEL REGULI

e is 31 even as those of la the naught, and al the all, to complete their not-being and being with its becoming, to mediate between identical extremes as their mean.the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust* shame and the like. he must learn to endure them, then to become indifferent to them, then to become indifferent to them

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

ng gods were common. for the germanic area, tacitus states in germania, chapter 39, that the semnones, the goldest and noblest of the suebi, h conduct sacrifices in a grove that no one enters unless bound by a chain. anyone who falls must somehow wiggle out of the grove without help. some scholars think that the mysterious fjoturlund, gfetter-grove, h of helgakvida hundingsbana ii may be related. the practice of the bravest warriors of another tribe, the chatti, described by tacitus in chapter 31 of germania, may also be relevant: novice warriors were not permitted to shave or groom themselves until they had first slain an enemy; the bravest wore an iron ring in token of chains, to be removed by the slaughter of an enemy. in general, the presence of these various words for the collective o

LUCIFERIAN SORCERY

sites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of witches sabbat. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane are in the air inspiration which is brought on the winds shall gi

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ated numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the technical term called chaos magick in the 70 s. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ple of fast evolution imposed on microorganisms by human activities. alternatively, if we were to deny that evolution by natural selection exists, what would a designer s purpose be in creating these pathogenic, antibioticresistant mutants, herbicide-degrading mutants, and heavy-metal-resistant mutants? did an omniscient teleological designer predict that the use of antibiotics and herbicides and the practice of mining would become common on earth? or rather, should we not accept the fact that adaptation to a given environment through natural selection is a better explanation? nonetheless, it is not only microbes that teach us much about evolution. we describe next how phylogenetic trees coupled with sophisticated laboratory techniques have allowed us to physically re-create genes that wen

to metabolize the amino acid phenylalanine, whose accumulation in the body becomes toxic. photon: a particle of electromagnetic radiation. photosynthesis: the mechanism by which light is used to manufacture organic compounds in living cells. phylogenetic tree: a treelike drawing linking organisms according to their evolutionary descendance. a pedigree is a very simple phylogenetic tree. polygyny: the practice of a man having several wives at the same time. postmodernism: a philosophical position that states that all explanations of the animate and inanimate world are equally valid. postulate: an undemonstrated proposition accepted at face value. prion: a type of protein that can change the shape of other proteins and make them assume pathological functions. mad cow disease is caused by pri

MACNULTY W KIRK KABBALAH AND FREEMASONRY

emonstrate an influence of kabbalah on freemasonry, particularly one presented to a non-masonic audience, should certainly start with some information about the nature and history of the masonic order. a definition of the order as it exists today is relatively easy: freemasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to believe in the existence of "a supreme being" the name of that being and the form in which it is to be worshipped is entirely the business of the individual mason. masons are obligated on the "volume of sacr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of an appearance is true (2) opinion follows upon sense and is superadded to sensation, and capable of truth or falsehood (3) all opinion attested, or not contradicted by the evidence of sense, is true (4) an opinion contradicted, or not attested by the evidence of sense, is false" among the epicureans of note were metrodorus of lampsacus, zeno of sidon, and ph drus. eclecticism may be defined as the practice of choosing apparently irreconcilable doctrines from antagonistic schools and constructing therefrom a composite philosophic system in harmony with the convictions of the eclectic himself. eclecticism can scarcely be considered philosophically or logically sound, for as individual schools arrive at their conclusions by different methods of reasoning, so the philosophic product of frag

elieving that the incisions necessary to the embalming process and the removal of the internal organs would prevent the return of the spirit to its body, the christians buried their dead without resorting to the more elaborate mummification methods employed by the egyptian morticians. in his work on egyptian magic, s.s.d.d. hazards the following speculation concerning the esoteric purposes behind the practice of mummification "there is every reason to suppose" he says "that only those who had received some grade of initiation were mummified; for it is certain that, in the eyes of the egyptians, mummification effectually prevented reincarnation. reincarnation was necessary to imperfect souls, to those who had failed to pass the tests of initiation; but for those who had the will and the cap

rative scientific ignorance, and without the aid of any modern instruments, the priestphilosophers had discovered the true fundamentals of universal dynamics. an interesting application of the pythagorean doctrine of geometric solids as expounded by plato is found in the canon "nearly all the old philosophers" says its anonymous author "devised an harmonic theory with respect to the universe, and the practice continued till the old mode of philosophizing died out. kepler (1596, in order to demonstrate the platonic doctrine, that the universe was formed of the five regular solids, proposed the following rule 'the earth is a circle, the measurer of all. round it describe a dodecahedron; the circle inclosing this will be mars. round mars describe a tetrahedron; the sphere inclosing this will

mes 1+8 or 9. according to revelation, 144,000 are to be saved. this number becomes 1+4+4+0+0+0, which equals 9, thus proving that both the beast of babylon and the number of the saved refer to man himself, whose symbol is the number 9. this system can be used successfully with both greek and hebrew letter values. the original pythagorean system of numerical philosophy contains nothing to justify the practice now in vogue of changing the given name or surname in the hope of improving the temperament or financial condition by altering the name vibrations. there is also a system of calculation in vogue for the english language, but its accuracy is a matter of legitimate dispute. it is comparatively modern and has no relationship either to the hebrew qabbalistic system or to the greek procedu

pon a little hill, and from its feet pour four streams of living water signifying the four gospels. the blood of the lamb is the solar life pouring into the world through the sign of aries. the goat is both a phallic symbol and also an emblem of courage or aspiration because of its surefootedness and ability to scale the loftiest peaks. to the alchemists the goat's head was the symbol of sulphur. the practice among the ancient jews of choosing a scapegoat upon which to heap the sins of mankind is merely an allegorical p. 09100 from kircher's sphinx mystagoga. the sacred bull, or apis. the importance of the bull as the symbol of the sun at the vernal equinox is discussed in the chapter on the zodiac and its signs. the bull and the ox are ancient emblems of the element of earth--consequently

urce, these elements neutralize certain unbalanced forms of celestial activity and, when properly combined, contribute much to the well-being of man. little is known today concerning these magical properties, but the modern world may yet find it profitable to consider the findings of the early philosophers who determined these relationships by extensive experimentation. out of such research arose the practice of identifying the metals with the bones of the various deities. for example, the egyptians, according to manetho, considered iron to be the bone of mars and the lodestone the bone of horus. by analogy, lead would be the physical skeleton of saturn, copper of venus, quicksilver of mercury, gold of the sun, silver of the moon, and antimony of the earth. it is possible that uranium clic

tone the bone of horus. by analogy, lead would be the physical skeleton of saturn, copper of venus, quicksilver of mercury, gold of the sun, silver of the moon, and antimony of the earth. it is possible that uranium click to enlarge examples of herm. from christie's disquisitions upon the painted greek vases. the primitive custom of worshiping the gods in the form of heaps of stones gave place to the practice of erecting phallic pillars, or cones, in their honor. these columns differed widely in size and appearance. some were of gigantic proportions and were richly ornamented with inscriptions or likenesses of the gods and heroes; others- like the votive offerings of the babylonians--were but a few inches high, without ornament, and merely bore a brief statement of the purpose for which th

groveling in ignorance, eventually became the abject slaves of the spiritual impostors. superstition universally prevailed and the black magicians completely dominated national affairs, with the result that humanity still suffers from the sophistries of the priestcrafts of atlantis and egypt. fully convinced that their scriptures sanctioned it, numerous medi val qabbalists devoted their lives to the practice of ceremonial magic. the transcendentalism of the qabbalists is founded upon the ancient and magical formula of king solomon, who has long been considered by the jews as the prince of ceremonial magicians. among the qabbalists of the middle ages were a great number of black magicians who strayed from the noble concepts of the sepher yetzirah and became enmeshed in demonism and witchcr

MASTERING WITCHCRAFT

other than the potent will itself. of course, we are dealing here with the art of bewitchment proper, sometimes known as the evil eye. but let us call it by its real name as used by practitioners themselves: the art of fascination in order to understand this mysterious process, by which you will be effecting your more lustful ambitions, we should first glance briefly at the theory which underlies the practice. the art of fascination, in itself an integral part of all witchcraft, can take many forms, ranging from the simple matter of "binding" someone (enforcing one's will, to the more exotic and difficult practices such as the "binding" of animals (snake charming, and control of physical phenomena like the gathering or splitting up of clouds (weather working) and controlled poltergeist phe

h the symbolism of the witch bracelet. this symbolic animal form is decided upon at the formation of a coven by mutual agreement among the members and after much introspection and divination. the chosen totemic animal form or forms, for there may be several, is then ritually "assumed" by coven members during the chain dance at the sabbat itself, and also should they at any time wish to indulge in the practice of "sending for the fetch" commonly known as astral projection. omens and auguries of coming events may also be drawn by the seasoned practitioner from the appearance on the scene of one such specimen of a coven totem, a grey bird maybe or a large black cat. part of this witchlore may have filtered out in the past and now be responsible for the common public beliefs about lucky or unl

MEANING OF MASONRY

content with a formal and unintelligent perpetuation of rites, the real and sacred purpose of which remains largely unperceived, and participation in which too often means nothing more than association with an agreeable, semi-religious, social institution. carried to its fullest, that achievement would involve the revival, in a form adapted to modern conditions, of the ancient wisdom-teaching and the practice of those mysteries which became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they will but increasingly material

surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountain of truth and instruction; or to go through the great and elaborate ceremony of the third degree merely to learn that we have each to die. the craft whose work we are taught to honour with the name of a" science" a" royal art" has surely some larger end in view than merely inculcating the practice of social virtues common to all the world and by no means the monopoly of freemasons. surely, then, it behooves us to acquaint ourselves with what that larger end consists, to enquire why the fulfilment of that purpose is worthy to be called a scien ce, and to ascertain what are those" mysteries" to which our doctr ine promises we may ultimately attain if we apply ourselves assiduousl

the nativity--or shall we say the installation in this world--of the great master, there came to him from afar magi or initiate visitors who knew of his impending advent and had seen his star in the east and desired to acknowledge and pay him reverence. in all these world moving incidents in times when initiation was a real event and not a mere ceremonial form as now, it is of interest to notice the practice upon a grand scale of the same customs and courtesies as are still observed, though alas unintelligently, by the craft of to-day. we must now speak more fully of the mysteries and the" royal art" as pursued by the greek school. with the greeks it took the form of a quest of philosophy; i.e, for wisdom, for the sophia, just as in the hebrew and christian schools it took the form of a q

MICHAEL FORD WITCHMOON

rs, continuing this devilish practice twenty five years, killing and devouring men, women and children. who, for the same fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither riches nor promotion nor

via mind control techniques, breathing exercises, controlling all functions of the body in detailed measures. this requires that you be strong minded and focussed on what you wish to accomplish. by entering the vast night side, in which vampires truly exist, you will be opening yourself to a world whose inhabitants may devour you unless strength and the shield of will are present. frozen silence the practice of holding the body in one position for extended amounts of time is very significant. the self in a still or frozen state is often an avatar of building and controlled energy. when an individual controls their thoughts on almost every level, holding the point of consciousness between lines of almost subconscious existence, then the mind is at the threshold of magick and sorcery. this

ys relied on physical exercise and training as a stepping stone towards magickal practice. the mind on the conscious levels works extremely fast and remains intent when one is engrossed in physical activities such as hiking, swimming, climbing, running, weight training and such. a good time for sigil workings would be when one is focused on pushing the body towards a physical point of exhaustion. the practice of freezing the body in one focused state for an extended amount of time is suggested. begin slowly until you are able to sustain for over one hour. find a comfortable and quiet area of your home. arrange in the room a soft area to rest upon. begin to freeze every part of your body until it is as still as a corpse. this includes your hands, eyes, mouth and facial expressions. you shou

ion. it may include autoerotic methods (masturbation) which are implemented to reach the point of orgasm and shortly before the sorcerer stops and focuses instead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces exceptional results which can provide an immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da at

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d doubt that astrology played animportant role in the early masonic rites. the rationale of astrology was rarely discussedserpents in the streets100atlantis, alien visitation, and genetic manipulation openly, even in masonic documents. knowledge of the stars--insofar as they were under-stood in masonic circles--was preserved as secrets best left to those with specialist knowl-edge of such things. the practice of assigning places to the rule of specific zodiacal signs (and thus, in medievaltimes, to spiritual beings) is very ancient and has been extended into modern times. since thediscovery of america we are able to trace most of the sources for the zodiacal rulershipsascribed to the cities of the united states. perhaps it is sufficient that we recognize as true the medieval arcane notion

f these spiritual beings who could be invited to oversee the destiny of a city.(p. 371)the tradition of godlike tutelary city ruler was much older than this idea of planetary intelligences, how-ever. the ancient records indicate that it was a practice in former ages for the mystery centers thatdirected civilization to hand out newly founded cities to the care of specific spiritual beings (p. 371) the practice of assigning places to the rule of specific zodiacal signs (and thus, in medieval times, tospiritual beings) is very ancient and has been extended into modern times. since the discovery of amer-ica we are able to trace most of the sources for the zodiacal rulerships ascribed to the cities of theunited states (p. 373)there may be no doubt altogether that astrology played an important r

emic in berlin. university of pennsylvania founded. 1741 philadelphia epidemic of yellow fever. 1747 philadelphia epidemic of yellow fever. 1750 dutch shipping more than 100 tons of opium per year to indonesia. 1750 scandinavia experiences a 15 year epidemic of pertussis (whooping cough) which takes 45,000lives. 1753 vienna stock exchange founded. 1754 inoculation for smallpox introduced in rome. the practice was soon stopped because of the num-ber of deaths it caused. later, the medical profession would successfully reintroduce it. 1757 bengal made a british crown colony, and britain expands its trafficking in opium. 1762 philadelphia epidemic of yellow fever. 1763 epidemic of smallpox in france wipes out a large part of the population. it was immediatelyattributed to inoculation, and the

invasion of the human body byforeign genetic material may have the immediate effect of permanently weakening the immune system,setting in motion a new era of autoimmune diseases. 1990 omni magazine (7/90) reports that between january 24 to february 3, 1990, the rotation of theearth suddenly and unexpectedly slowed down again (see 1991. 1990 american psychiatric association (apa) task force report the practice of electroconvulsivetherapy (ect) discusses and dismisses brain damage and memory loss from ect, and ignored animalatlantis, alien visitation, and genetic manipulation417 appendix f: general chronology of events studies by well-known groups, research on memory loss by janis, squire, and slater, and the work doneby pettinati and bonner on ect of the elderly. ironically, the apa's 1978

MICHAEL W FORD THE VAMPIRE GATE

plane the luciferian creed luciferian will and immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt

ssessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level of experience, where consciousness or the psyche is cloaked and released from the flesh limitations of this world. the foundations of vampirism within the practice of luciferian witchcraft are based within the study and conventional understanding of the odic force, qi, chi or astral energy. understanding the concept and study of this process is fully made manifest in the process of vampirism and the absorbing of energy. qi is the far eastern concept of spiritual life force, or energy. this word is commonly referred to or related to the word air

ifest in the process of vampirism and the absorbing of energy. qi is the far eastern concept of spiritual life force, or energy. this word is commonly referred to or related to the word air which can mean astral energy as well. one of the earliest mentioning of qi is in the analects of confucius composed around 479 b.c. the concept of qi or chi is indeed lifebreath, the essence of life itself. in the practice of yoga, specifically, ahrimanic yoga, the luciferian controls the flow of lifebreath throughout their body, growing stronger from refining the flow of this energy through the different chakras. while qi can be controlled, it is a part of the universe and thus may be absorbed and used magickally. 12 qi was written about by the chinese philosopher mo di and noxious vapors that would ar

existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via magick and real world experience, eventually practicing a path close to that of the black order of the dragon. 1. all living be

or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offered are suggestions based on practice rather than defined dogma do what works for you. astral projection astral projection is a process of magick in which change begins within the self first. in order to prepare your initiatory experience if you chose in vamp

es sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the practice of vampyrism or vampirism from a luciferian focus is based around the ahrimanic daevas, yatuk dinoih. one may practice vampirism in the following manner: 1. physical contact (handshake, brush up against, handing something to individual) 2. sight (imagine a serpent extending from your body to enter their body, draining life force with the eye) this is of aighash, ahrimanic daeva. 3. ri

ou despise, know it s workings, purpose and point of view. this will aid you always in confrontation. 48 love and compassion must be guarded, never love something which poses danger for you. build the energy within through discipline, will and self-love. utilize methods which can be as a tool for your becoming. the elements of luciferian and ahrimanic mastery with regards to the soul are follows. the practice of vampirism as a tool of sorcery i shall define the terms in reference to practice. vampirism vampiric practice is the act of devouring/drinking or encircling and consuming energy, life force called chi or ki. lifeforce is the vital energy which flows through our body. it is directly associated with the body in terms of what we eat, our mental state and emotions. in the practice of a

. i am a vessel of the immortal dragon spirit. end of ritual 69 leviathan mastery of darkness object: to seek communion with leviathan, the spirit of mastery of the immortal spirit. within the coils of the crooked serpent, is the immortal shadow of varcolaci, or astovidad, nosferatu, nachzeherer or whatever vampiric name you wish. as the vampyre magickian seeks power on this earth, the balance is the practice of the spirit. initiation should be conducted in a suitable amount with darkness itself, 70 leviathan is the abyssic serpent which awakens the spirit to immortal possibility. leviathan, called ourabourus elder ancient darkness encircle me crooked serpent of endless hunger awaken and coil within my spirit wreathing serpent, touch and illuminate my spirit envenom me, change my eyes and

MORALS AND DOGMA

e smaller stock he has of it. the mouth speaks out of the abundance of the heart; but often the very reverse of what the man practises. and the vicious and sensual often express, and in a sense feel, strong disgust at vice and sensuality. hypocrisy is not so common as is imagined. here, in the lodge, virtue and vice are matters of reflection and feeling only. there is little opportunity here, for the practice of either; and masons yield to the argument here, with facility and readiness; because nothing is to follow. it is easy, and safe, here, to _feel_ upon these matters. but to-morrow, when they breathe the atmosphere of worldly gains and competitions, and the passions are again stirred at the opportunities of unlawful pleasure, all their fine emotions about virtue, all their generous ab

rant, would consult the dictates of duty alone, and stand with a noble firmness between the human tigers and their coveted prey. the mason would much rather pass his life hidden in the recesses of the deepest obscurity, feeding his mind even with the visions and imaginations of good deeds and noble actions, than to be placed on the most splendid throne of the universe, tantalized with a denial of the practice of all which can make the greatest situation any other than the greatest curse. and if he has been enabled to lend the slightest step to any great and laudable designs; if he has had any share in any measure giving quiet to private property and to private conscience, making lighter the yoke of poverty and dependence, or relieving deserving men from oppression; if he has aided in secur

ows himself. let thy books be thy best friends. when thou attainest an hundred years, cease to learn. wisdom is solidly planted, even on the shifting ocean. deceive no one, not even thine enemy. wisdom is a treasure that everywhere commands its value. speak mildly, even to the poor. it is sweeter to forgive than to take vengeance. gaming and quarrels lead to misery. there is no true merit without the practice of virtue. to honor our mother is the most fitting homage we can pay the divinity. there is no tranquil sleep without a clear conscience. he badly understands his interest who breaks his word" twenty-four centuries ago these were the chinese ethics "the philosopher [confucius] said 'san! my doctrine is simple, and easy to be understood' thseng-tseu replied 'that is certain' the philos

mposed of men of many nations and tongues, shall all be bound together by the bonds of science, morality, and virtue. essentially philanthropic, philosophical, and progressive, it has for the basis of its dogma a firm belief in the existence of god and his providence, and of the immortality of the soul; for its object, the dissemination of moral, political, philosophical, and religious truth, and the practice of all the virtues. in every age, its device has been "liberty, equality, fraternity" with constitutional government _law, order, discipline, and _subordination_ to legitimate authority-_government_ and not _anarchy. but it is neither a political party nor a religious sect. it embraces all parties and all sects, to form from among them all a vast fraternal association. it recognizes t

which, though wise, just, and beneficent, are yet steady, unwavering, inexorable. he believes that his agonies and sorrows are ordained for _his_ chastening _his_ strengthening _his_ elaboration and development; because they are the necessary results of the operation of laws, the best that could be devised for the happiness and purification of the species, and to give occasion and opportunity for the practice of all the virtues, from the homeliest and most common, to the noblest and most sublime; or perhaps not even that, but the best adapted to work out the vast, awful, glorious, eternal designs of the great spirit of the universe. he believes that the ordained operations of nature, which have brought misery to him, have, from the very unswerving tranquility of their career, showered bles

. all labor, like us, for the extirpation of vice, the purification of man, the development of the arts and sciences, and the relief of humanity. none admit an adept to their lofty philosophical knowledge, and mysterious sciences, until he has been purified at the altar of the symbolic degrees. of what importance are differences of opinion as to the age and genealogy of the degree, or variance in the practice, ceremonial and liturgy, or the shade of color of the banner under which each tribe of israel marched, if all revere the holy arch of the symbolic degrees, first and unalterable source of free masonry; if all revere our conservative principles, and are with us in the great purposes of our organization? if, anywhere, brethren of a particular religious belief have been excluded from thi

infraction. the initiate could aspire to the favors of the gods, only because and while he respected the rights of society and those of humanity "the sun" says the chorus of initiates in aristophanes "burns with a pure light for us alone, who, admitted to the mysteries, observe the laws of piety in our intercourse with strangers and our fellow-citizens" the rewards of initiation were attached to the practice of the social virtues. it was not enough to be initiated merely. it was necessary to be faithful to the _laws_ of initiation, which imposed on men duties in regard to their kind. bacchus allowed none to participate in his mysteries, but men who conformed to the rules of piety and justice. sensibility, above all, and compassion for the misfortunes of others, were precious virtues, whic

vagrant spirit to its home, and accompanies it through the purifying processes, both real and symbolical, of its earthly transit. he is therefore emphatically the _mystes_ or hierophant, the great spiritual mediator of greek religion. the human soul is itself [greek: da] a god _within_ the mind, capable through its own power of rivalling the canonization of the hero, of making itself immortal by the practice of the good, and the contemplation of the beautiful and true. the removal to the happy islands could only be understood mythically; everything earthly must die; man, like dipus, is wounded from his birth, his real elysium can exist only beyond the grave. dionusos died and descended to the shades. his passion was the great secret of the mysteries; as death is the grand mystery of exist

MOTTA MARCELO THE COMMENTARIES OF AL

that these religions are mentioned impersonally, while christianity and islam are mentioned in the person of their founders, or alleged founders. obviously 'din' refers to mosaic law; islam has already been disposed of in the previous verse. why assault their flesh rather than their eyes, as in the other cases? because the metaphysics, or point of view, is correct i take judaism as qabalistic but the practice imperfect. organized religion is the death of theurgy. but at least it should not be the death of common sense. you are free to make a fool of yourself, but leave your neighbor alone. he may make a fool of himself who knows? 54. bahlasti! ompehda! i spit on your crapulous creeds. by sound, bahlasti suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

unereal honours and proceeded on their way. the warlike host now appeared before the walls of thebes, and each leader placed himself before one of the seven gates of the city in readiness for the attack. eteocles, in conjunction with creon, had made due preparations to repel the invaders, and had stationed troops, under the command of trusty leaders, to guard each of the gates. then, according to the practice of the ancients of consulting soothsayers before entering upon any undertaking, the blind old seer tiresias was sent for, who, after carefully taking the auguries from the flight of birds, declared that all efforts to defend the city would prove unavailing, unless the youngest descendant of the house of cadmus would offer himself as a voluntary sacrifice for the good of the state. whe

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

chapter 4 sex magic today modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wo

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rch of both protection and the possibility of a livelihood. agriculture and all trades were practiced there and builders were numerous, working primarily for the monks. in this world where social and legal constraints imposed immobility and attachment to a fief, the status of the church allowed an escape from this servitude. for builders it included a precious right, one that was indispensable to the practice of their trade: the right of circulation, the freedom to travel. the most famous of the ecclesiastical architects of the merovingian era, for his science and his virtue, both connected to his education and his role in the monastic movement, is saint eloi. he was born in 588 in cadillac, near limoges, where he took lessons from a teacher named abbon. he then moved to the kingdom of the

ted one denier, even if they were not attending. it is probable that similar ceremonies took place in other trades, although etienne boileau's book remains mute on this subject. in addition, while this is what could be seen from the outside regarding initiation, it is likely that esoteric rites were also included but were not revealed in public, falling instead under the heading of trade secrets. the practice of these rites eventually alarmed both civil authorities and the church, which considered them sacrilegious. an interesting allusion to this subject appears in the 1548 arret of the parliament of paris concerning the brotherhood of the passion of paris. it forbids any staging of sacred texts, mainly the mysteries, which consisted of episodes from the passion of christ. the officiality

and religious tradition "the art alone belongs to the painter, its placing and arrangement belong to the fathers+ it should be noted that these depictions are generally placed outside the church, and on the portal facing west, which is to say, outside and in opposition to the light. universal freemasonry 211 craft secrets the international unity experienced by freemasonry was clearly displayed in the practice of its craft. the brotherhoods and communities fulfilled an educational mission insofar as each master instructed journeymen and apprentices in the craft. rather than being merely technical, this instruction assumed a basic minimum knowledge of geometry and art in an era when work was not at all specialized and the master builder was simultaneously architect, entrepreneur, mason, carp

rmed by "accepted" masons. the danger became a potential influx of external contributions and innovations invading the institution and distorting the spirit of the organization as a whole. religious and political quarrels have also been mentioned as a possible impetus. men in positions of power could, for the purpose of pacification, impose their views and discpline over the workshops that, under the practice of the old customs, were somewhat independent and autonomous. all of these probable reasons for the formation of the grand lodge more or less mesh with one another and can be justified, with inflexions and nuances, by the events that took place not only in great britain but on the continent as well. the british reactions article 1 of the obligations of 1723, an accessory document to t

NEW WORLD ORDER OR OCCULT SECRET DESTINY

rcised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen as an organic unity. it was peopled by a hierarchy of spirits which exercised all kinds of influences and sympathies. the practice of magic became a holy quest. back in 1927, freemason w.l. wilmhurst saw the dawning of the aquarian age as the fufillment of the plan. in the meaning of masonry, p.4, he writes: in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemaso

PATRON OF SORCERY

nt egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri themselves survived roman suppression, a ferocious campaign of d

PHOSPHORUS

te of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) vo

of shaitan and how we commune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luci

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

which time harmony has prevailed throughout the jurisdiction. after the final union of the two existing supreme councils in b i g h, harry j. seymour altered the rite of memphis from a j g x system to one of d d x. he claimed that the grand orient of france had ordered this change, but this claim rests upon a most insecure foundation. the grand orient strenuously denies that they ever authorized the practice of any degrees of this rite, further than the third, or that of master.all authority over degrees above the third was vested in the ancient accepted scottish rite, and whatever action the grand orient took with the propagation of such degrees was in the name of that rite and not the rite of memphis, all of whose degrees were buried in the archives of the grand orient from the time tha

PROMETHEUS

to free him from all binding, since he had sworn to that, but for commemoration bade him bind his finger with the two things, namely, with stone and with iron. following this practice men have rings fashioned of stone and iron, that they may seem to be appeasing prometheus. some also have said that he wore a wreath, as if to claim that he as victor had sinned without punishment. and so men began the practice of wearing wreaths at times of great rejoicing and victory. you may observe this in sports and banquets. but to come back to the beginning of the inquiry and the death of the eagle. hercules, when sent by eurystheus for the apples of the hesperides, out of ignorance of the way came to prometheus, who was bound on mount caucasus, as we have shown above. when victor, he returned to prom

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

great value, and since they repeatedly recur under different guises through the stages of personal magical work undertaken after the adeptus minor grade, they should receive the benefit of prolonged brooding and meditation. three of the most important items of personal study to be accomplished while in the first or outer order, apart from the memorisation of the rudiments of the qabalah were (a) the practice of the pentagram ritual with the qabalistic <75> cross (b) tattwa vision, and (c) divination by geomancy and the simple tarot method described by waite in his key to the tarot. the pentagram ritual was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things" just as

work to be undertaken between portal and@-a the work comes under six headings as follows: 1. a thesis on the rituals. 2. a meditation on the crosses which have been used as admission badges in the grades. this is a preparation for the meditation which precedes the@-a grade and should be applied for when you have been a portal member for seven months. 3. a complete diagram of the tree of life. 4. the practice of control of the aura. 5. the placing of the tree of life in the aura. 6. tattwas-astrology-divination. 1. the thesis. read the rituals. build themupin imagination. compare the opening and closing in the various grades. note the general underlying scheme for each elemental grade-and note where the differences occur. follow the careers of the various officers. note at what grade an of

to views with which you disagree to teac h you not only to make no verbal response, but to keep your feelings in abeyance also. in this way you come to learn how much of your disagreement is due to prejudice or personal factors, and how much to your regard for abstract truth. again, sometimes practise opening your aura to people or ideas in an endeavour to see things from another's point of view. the practice of deep breathing is also of help in establishing poise and in controlling nervousness. it is good to expand the chest to its fullest extent and then to expand the diaphragm below the ribs as well and then to let the breath out slowly and steadily on a vowel sound such as ah or '0. if you are nervy, you will find that your breathing is shallow and that your muscles are tense. you tend

ivid thought forms "thought forms" i use for want of a better word. there are distinctly in these experiences, things heard, things felt as well as things seen, which would prove that the qualities that we are here using are really the sublimated senses. that the faculty of clairvoyance, etc. exists is easily provable after a little patient exercise with one of the first methods given unto us for the practice of skrying. take the tattwa cards, and from them choose one at random, without looking to see what symbol it may.represent, and lay it down on a table face downwards. then try mentally to discover the symbol. to do this make your mind a blank as much as possible (yet always keeping control over the same) chasing therefrom, for the time being, the reasoning element <31> memory, etc. yo

should the operation be too complicated to accomplish at one sitting it would be possible to divide it into parts. it is certain that you will find that you have practised your spritual vision and acquired more knowledge in one experience carefully worked and tested than in a hundred careless and vague experiments which simply strengthen mental deception. notes 1. this experiment is very good for the practice of spiritual sight, and in this manner you can easily prove correctness of vision. also for this kind of simple experience you need not prepare yourself spiritually to such <40> an extent as with further working, so that you can have your cards if you wish continually with you, and practise with them when you will, at odd moments. 2. to find tattwa when in course, note time of sunrise

rent sorts of buildings and so on in the air, and many other wonderful things as well. when the neophyte reaches this stage of practise, he is sure of gaining success. after this he will see different sorts of mixed colours of tattwas in the sky, which will after a constant and resolute practice show themselves in their proper and respective colours. to test the truth of this, the neophyte during the practice should occasionally close his eyes and compare the colour floating in the sky with that which he sees inwardly. when both are the same the operation is right. other tests we have given before, and other wonders resulting from this will of themselves present themselves to the yogi. this practice is to be done in the daytime. 52 0 the golden dawn: volume n book seven for the night, let

ork reputed among the adepts of the g.d. israel regardie speaks of the processes of healing through the use of the middle pillar. how similar to this are the practices of shiatsu and polarity therapy! in all of these forms the healer uses her own energies to readjust the flow of vital energies in the client. the ability to channel energy, call it light, chi, magnetism or whatever, is essential to the practice of ceremonial magick. this is tlie same force that forms the pentagrams and sigils drawn in the rituals. having developed these methods and technologies to a peak within the magickal substratum of western culture, it is interesting and grabfying to see analogies of golden dawn technologies coming into general use. since the early part of this century we have learned much about ourselv

RELIGIOUS TENANTS OF THE YEZIDI

ains several other tombs, and a number of small apartments "this being new year's day with the yezeedees we again walked through the villages to witness their festivities, and observed a number of wild scarlet anemonies stuck over the entrance to several of the houses. we learned on inquiry that these were intended to propitiate the evil principle, and to ward off calamity during the coming year. the practice reminded me at once of the blood sprinkled upon the door-posts of the dwellings of the israelites in egypt as a sign for the destroying angel to pass over, and it also recalled to my memory a custom prevalent among the hindoos and parsees of india, who hang a string of p. 120 leaves across the entrance to their houses at the beginning of every new year "on our return home we had a vis

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

, which, by increasing nervous sensibility, exalt the power and consequently the allurements of astral representations; by the same means, but pursuing a contrary course, spirits may be terrified and disturbed. these substances, of themselves magnetic and magnetized further by operators, are what people term philtres and enchanted potions. but we shall not enter here upon this dangerous aspect of the practice, which cornelius agrippa himself terms venomous magic. it is true that there are no longer pyres for sorcerers, but always, and more than ever, are there penalties dealt out to malefactors. let us confine ourselves therefore to stating, as the occasion offers, the reality of such power. to direct the astral light we must understand also its twofold vibration, as well as the balance of

immutable necessities in the presentation of their primary and most inexorable conditions. pythagoras was a free, sober and chaste man; apollonius of tyana and julius caesar were both of repellent austerity; the sex of paracelsus was suspected, so foreign was he to the weakness of love; raymond lully carried the severities of life to the most exalted point of asceticism; jerome cardan exaggerated the practice of fasting till he nearly perished of starvation, if we may accept tradition; agrippa, poor and buffeted from town to town, almost died of misery rather than yield to the caprice of a princess who insulted the liberty of science. what then made the happiness of these men? the knowledge of great secrets and the consciousness of power. it was sufficient for those exalted souls. must one

les, is an actual drunkenness of the imagination, which must act powerfully upon a person otherwise nervous and impressionable. i do not explain the physical laws by which i saw and touched; i affirm solely that i did see and that i did touch, that i saw clearly and distinctly, apart from dreaming, and this is sufficient to establish the real efficacy of magical ceremonies. for the rest, i regard the practice as destructive and dangerous; if it became habitual, neither moral nor physical health would be able to withstand it. the elderly lady whom i have mentioned, and of whom i had reason to complain subsequently, was a case in point. despite her asseverations to the contrary, i have no doubt that she was addicted to necromancy and goetia. at times she talked complete nonsense, at others y

l be called readily to mind. the gordian 88 the doctrine of transcendental magic knot of the terrible drama of '93 is still concealed in the darkest sanctuary of the secret societies. to adepts of good faith, who sought to emancipate the common people, were opposed those of another sect, attached to more ancient traditions, who fought against them by means analogous to those of their adversaries: the practice of the great arcanum was made impossible by unmasking its theory. the crowd understood nothing, but it misdoubted everything, and fell lower still in its discouragement than some had schemed to raise it. the great arcanum became more secret than ever; the adepts, checkmated by each other, could exercise their power neither to govern the uninitiated nor to deliver themselves; they cond

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

his abandoned penitent madeline de la palud went mad through kindred delusions, and were burned for persisting in affirming them. we must read the depositions of these diseased beings during their trial to understand the extent of the aberration possible to an afflicted imagination. but the sabbath was not always a dream; it did exist in reality; even now there are secret nocturnal assemblies for the practice of the rites of the old world, some of which have a religious and social object, while that of others is concerned with orgies and conjurations. from this two-fold point of view we propose to consider the true sabbath, that of luminous magic in the one case and that of darkness in the other. when christianity proscribed the public exercise of the ancient worships, the partisans of the

taken internally, the plaster was applied outwardly, so that nothing escaped this universal panacea. the plaster never adhered to the skin save at the place where its application was necessary, and it rolled up and fell off by itself. such at least was asserted by the good sister and declared to be the case by the sufferers. this thaumaturge was also subjected to prosecution, for she impoverished the practice of all the doctors round about her; she was cloistered rigidly, but it was soon found necessary to produce her at least once a week, and on the day for her consultations we have seen sister jane-frances surrounded by the country folk, who had arrived overnight, awaiting their turn, lying at the convent gate. they had slept upon the ground and tarried only to receive the elixir and pla

nsulted her, were often astounding. she was a woman in whom extravagance of imagination and mental rambling were substituted for the natural affections of her sex; she lived and died a virgin, like the ancient druidesses of the isle of sayne. had nature endowed her with beauty, she might have played easily at a remoter epoch the part of a melusine or a velleda. the more ceremonies are employed in the practice of divination, the more we stimulate imagination both in ourselves and in those who consult us. the conjuration of the four, the prayer of solomon, the magic sword to disperse phantoms, may then be resorted to with success; we should also evoke the genius of the day and hour of operation, and offer him a special perfume; next we should enter into magnetic and intuitive correspondence

ROBERT KIRK WALKER BETWEEN WORLDS

ly that he was a seer, though there is no doubt whatsoever that kirk affirms the second sight and the existence of the fairy race, using all the scholarly logical and philosophical techniques, citations and arguments at his disposal to do so. and as we shall discover, he also argues that there is no contradiction between contact with the secret introduction 2 commonwealth and its inhabitants, and the practice of good christianity. the collective traditions which kirk discusses were extensively found: we need only turn to w.y. evens wentz' lengthy study of the fairy faith in celtic countries written in the early twentieth century,[5] to find many examples from direct contact with irish or breton people, who could not possibly have read or even known of kirk's book, which are either identica

. the prophets adopted a meditative pose, just as jewish mystics do to this day, whereby the head and feet were joined together, with the head between the legs, like a deep bow. this united the crown, or seat of divine consciousness in the head, with the kingdom, or expression of divinity in matter, the feet. thus the seer could foretell the future, for he united the extremes within his own body. the practice is also reminiscent of certain yoga postures, designed to enhance and realign the vital energies (see figure 6. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_92.htm (9 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 102-111) flip to page# commentary 102 figure 6. initiation position two lo

RUBY TABLET OF SET

t source for the gnostic heresies that plagued the church. c) simonian thinking. much discussion has been raised by hippolytus' reference to simon magus. d) pythagorean influences. hippolytus indicates a good awareness of the various philosophies and their specific characteristics extant in his days. 3. the old gnostics first we have to name menander, also a samaritan by birth, a perfect adept in the practice of magic as the successor of simon. menander in many respects took over the doctrines of simon, and particularly stressed that "the primary power continues unknown to all but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men" saturnius of antioch as well as basilides are said to have arisen among me

itation. holistic medicine. buddhism. hinduism. mormonism. islam. orthodox church. roman catholicism at law enforcement training conferences, it is witchcraft, santeria, paganism, and the occult that are most often referred to as forms of satanism. it may be a matter of definition, but these things are not necessarily the same as traditional satanism. the worship of lunar goddesses and nature and the practice of fertility rituals are not satanism. santeria is a combination of 17th century roman catholicism and african paganism. occult means simply "hidden" all unreported or unsolved crimes might be regarded as occult, but in this context the term refers to the action or influence of supernatural powers, some secret knowledge of them, or an interest in paranormal phenomena, and does not imp

gans c. principles of reincarnation d. dogon priests and priestesses 9. the first stage of religious evolution occurs with a. atheism b. monotheism c. anthropomorphism d. demonolatry 10. the trance-state is one of the manifestations of which modes of the mind? a. autistic b. analytic c. hypnotic d. awakened 11. xepera is the sun at a. dusk b. midday c. midnight d. dawn 12. the use of drugs is) to the practice of magick. a. useful b. necessary c. antithetical d. ineffective 13. before one can concentrate the mind, one must utilize the a. heart b. will c. intellect d. consciousness 14. the whole essence of the will is a. desire b. singleness of purpose c. intense ambition d. inspiration 15. what is the "dew of the stars" a. love b. will c. knowledge d. evolution 16. which initiatory grade mo

o the other results in weakening the self through the hosting of parasites. an aristotelian "golden mean" must be sought. in egyptian philosophy the pharaoh was not a king in the european sense. rather he was an embodied manifestation of the gods. human shells for him to inhabit might be required, but the "actual" pharaoh was immortal. in this verse may also be found one of the assumptions behind the practice of mummification: if the body is permitted to dissolve, the ba("heart-soul) and ka("double) cease to exist and are absorbed by the objective universe [see the book of opening the mouth, translated by sir e.a. wallis budge] the star is the silver star (a:.a) of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bri

accomplishment of this activity is to upset the inner man, and to engulf the magician in an illusionary enlightenment. what saved me from the trap of illusion was to practice a ritual called "liber samekh" this was the ritual that "the beast 666" was to use in the attainment of his "knowledge and conversation of his holy guardian angel" in that ritual there are several references to the god set. the practice of this ritual began to open my eyes to what was really going on with "the great beast 666" in that i saw that he was trying to accomplish something impossible: one cannot use a setian concept to achieve union with the divine. i saw that to achieve the goal of self development, i would have to eliminate the several references to heavenly beings, or be sucked up into cronos. with each

th all of the elements of that "dream, in much the same way we can go to a movie and forget we exist in the theater. at the same time, by being in a centered location, which i call being behind the eyes (bte, our sensory experience acts with our awareness directly, and reinforces our "sense of distance and differentiation from everything else that exists (the crystal tablet of set, page 6. wtw is the practice of standing up from a chair and perceiving that you are pushing the universe down with your legs. or sitting "down" is allowing the universe to move up, by relaxing the muscles in your legs. wtw is to never walk into a room. instead, it is to pull the world under your feet, and then to pull the doorway around you, including the room itself. walking the world transforms driving a car i

a simple one, as all basics should be. as dr. aquino once wrote of the fourth, fifth and sixth degrees, they temselves are not mysterious. it is the capable and successful performance of the grades that becomes difficult. so it is with atu xv. the emblematic presentation of that integral phenomenon of life is itself straightforward for all the sums of life seen. where things become exacting is in the practice of not just taking up space, but actually living in the true sense of the word, and then making use of that quality to create a new day. it should not, in the words of the third earl russell, have "an air of hocus-pocus about it" true, october has come and gone once again, but the impact and message og the daemon need not be put aside until next year. it is one the xepering being util

ough the meanings which might be found in the constellations. the sun of the aeon of harwer illuminated the starry shapes and produced new and more appropriate interpretations. astrology played its own part in aleister crowley's approach to life, but magus lavey's impression of "god in sports clothes" is a more accurate description of the general subject. while astrology can be a powerful tool in the practice of magic, it is an implement rather than an active force unto itself. the adept magician knows this fact and takes it into account. the wall-encircled mountain of green behind the dancing figures can be seen in one sense as initiatory acheivement as well as the fertile earth itself. it rises from the depths below the rainbow oval almost to touch the brilliant sun above. there is a sim

SATANGEL

philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the c

e only way in which such spirits may be called upon. for example paul huson s controversial and influential work mastering witchcraft include a formula by which the demon agares is called upon. this author has come across and worked many other formulae that deviate from those of the classical grimoire and yet call upon the same spirits detailed within them, and affirms that such is not unusual in the practice of black witchcraft. this list is extensive, yet by no means exhaustive. there are also many strange and unusual spirits that are known locally to various districts of england, or whose names have been passed as secrets amongst certain lineages of witchcraft. one or two of the better known of these are also included below, for the convenience of the reader. on the whole such spirits a

SATANIC BIBLE

eeting of the sexual freedom league. i was attracted by newspaper articles describing him as "the black pope" of a satanic church in which baptism, wedding, and funeral ceremonies were dedicated to the devil. i was a free-lance magazine writer, and i felt there might be a story in lavey and his contemporary pagans; for the devil has always made "good copy, as they say on the city desk. it was not the practice of the black arts itself that i considered to be the story, because that is nothing new in the world. there were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press

y conjure. supposedly, demons are malevolent spirits with attributes conductive to the deterioration of the people or events that they touch upon. the greek word demon meant a guardian spirit or source of inspiration, and to be sure, later theologians invented legion upon legion of these harbingers of inspiration- all wicked. an indication of the cowardice of "magicians" of the right-hand path is the practice of calling upon a particular demon (who would supposedly be a minion of the devil) to do his bidding. the assumption is that the demon, being only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not furtively call upon these "lesser" dev

nd unclouded minds, resides the potential of the satanist, as always has been. the sign of the horns shall appear to many, now, rather than the few; and the magician will stand forth that he may be recognized (earth) the book of belial the mastery of the earth the greatest appeal of magic is not in its application, but in its esoteric meanderings. the element of mystery which so heavily enshrouds the practice of the black arts has been fostered, deliberately or out of ignorance, by those who often claim the highest expertise in such matters. if the shortest distance between two points is a straight line, then established occultists would do well as maze-makers. the basic principles of ceremonial magic have been relegated for so long to infinitely classified bits of scholastic mysticism, th

the sweet old grandpa (often a dirty old man) would also be in the sentiment category. the third type would be the man who presents a sinister or diabolic appearance. each of these men would apply his particular brand of the command to look, in much the same way as the women previously described. visual imagery utilized for emotional reaction is certainly the most important device incorporated in the practice of lesser magic. anyone who is foolish enough to say "looks don't mean a thing" is indeed deluded. good looks are unnecessary, but "looks" certainly are needed! odor is another important manipulative factor in lesser magic. remember, animals fear and distrust anyone or anything that doesn't smell! and even though we may, as human animals, deny many of the judgments based on this sense

dwell upon the technique of the man who wished to charm the young lady who had been displaced from her home of childhood joys, which happened to be a fishing village. wise to the ways of lesser magic, he neatly tucked a mackerel into his trousers pocket, and reaped the rewards that great fondness may often bring. the three types of satanic ritual there are three types of ceremony incorporated in the practice of satanic magic. each of these correspond to a basic human emotion. the first of these we shall call a sex ritual. a sex ritual is what is commonly known as a love charm or spell. the purpose in performing such a ritual is to create desire on the part of the person whom you desire, or to summon a sex partner to fulfill your desires. if you have no specific person or type of person in

ns covered in a compassion ritual. it might be said that this form of ceremony could fall into the realm of genuine charity, bearing in mind that "charity begins at home. the third motivating force is that of destruction. this is a ceremony used for anger, annoyance, disdain, contempt, or just plain hate. it is known as a hex, curse, or destroying agent. one of the greatest of all fallacies about the practice of ritual magic is the notion that one must believe in the powers of magic before one can be harmed or destroyed by them. nothing could be farther from the truth, as the most receptive victims of curses have always been the greatest scoffers. the reason is frighteningly simple. the uncivilized tribesman is the first to run to his nearest witch-doctor or shaman when he feels a curse ha

face, and forrowed of brow- all are common examples of misdirected emotional energy. small wonder that the "white" magician fears retribution after casting an "evil" spell! retribution, to the guilt-ridden sender, would be assured, by their very conscience-stricken state! the ingredients used in the performance of satanic magic e. the balance factor the balance factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curse. this ingredient is a small, but extremely important one. a complete knowledge and awareness of this factor is an ability few witches and warlocks ever attain. this is, simply, knowing the proper type of individual and situation to work your magic on for the easiest and bes

SATANIC RITUALS

rdi gras festival has a definite reason for its existence, yet how many participants maintain an awareness of its raison d'etre while revelling? the festival becomes only an excuse, so to speak-a theme upon which to base social needs. unfortunately, too many arcane and occult ceremonies and rituals wind up as just such excuses for social (and sexual) intercourse. an important point to remember in the practice of any magic ritual or ceremony is: if you depend upon the activities within the chamber to provide or sustain a social climate, the ensuing energy-conscious or otherwise-directed toward these ends will negate any results you wish to obtain through the ritual! the line is fine between the desirability for close rapport between participants, and one's need per se for close rapport. the

SATANICON

cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritual magick towards another is during the dr

in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change. willing and effecting such a psychological and physiological change from time to time is beneficial for many reasons: the most important being the re-discovery an

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

angles and the church of satan, would be more inclined to sacrifice the child abuser than the child. conclusion throughout this survey of satanic black magic there has been an attempt to approach the subject without recourse to the sensationalism that often appears in the reports of satanic activity made by the media and the church. there has also been an attempt to focus upon the reasons behind the practice of black magic by satanists rather than simply focusing upon the rituals themselves. thus, where satanic traditions, such as that of sacrifice are discussed there has been an attempt to relate the reasoning behind the tradition and thereby reveal the reasons why such a tradition exists. it is hoped that in virtue of the areas discussed, it has also been shown that satanism can no long

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a chance to go on to a better place. anthropologists who support a cultural origin for religion note that all religions are associated with either a code of behavior or a set of rituals or both. ritual is a coded form of behavior that has special meaning for members of the culture in which it originates. whether or not these theories about the origins of religion are true, evidence suggests that the practice of religion is very ancient. prehistoric archaeologists, anthropologists who focus their studies on the remains and culture of prehistoric humans and their ancestors, have uncovered evidence 4 world religions: almanac what is religion? of burial rituals dating to about 13,000 bce. in france and germany, paleontologists have found burials by neanderthals, a subspecies of modern humans

this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt and mesopotamia mummification solved the problem of the ka by preserving the body after death, giving the spirit a familiar house to return to. the process of mummification, which could take up to two months to complete, was at first only used for royalty. later the practice was opened up to include anyone who could afford the specialists and the expensive ingredients required for the process of preservation. by the middle kingdom the nobility and even some commoners (nonroyalty) were being buried in elaborate tombs and having their bodies embalmed, or preserved. egyptians also worried about passing the tests they believed they would face in the afterlife

the life of the deceased, as well as from the book of the dead. tombs such as this one in luxor were well-stocked with items for the afterlife. gianni dagli orti/corbis. 64 world religions: almanac ancient religions of egypt and mesopotamia on the stars to foretell events led to important developments in mathematics. from ancient egypt, knowledge of anatomy and medicine greatly expanded thanks to the practice of mummification and the use of herbs to treat illnesses. these contributions have greatly aided later societies. mesopotamian influences mesopotamian religion was one of the earliest organized religious systems. it had a formal structure, hierarchy (chain of command, and rituals for worship. it influenced all later religious tradition, not only with its gods (some of whom, such as in

rgy or priesthood. thus, in the baha faith, there is no regular church service and no permanent clergy. likewise, there are no initiation rituals to the baha faith and no sacraments, ceremonies that convey spiritual blessing. the community is open to all who want to participate, but members have certain duties that must be performed. these include daily prayer, avoidance of drugs and alcohol, and the practice of monogamy, or having only one marriage partner. parents must grant permission for a marriage before it can take place. baha s are expected to make financial contributions to the religion, but the amount is private and left up to each member. in addition, all healthy members between the ages of fifteen and seventy are expected to fast from sunrise to sunset for the nineteen days betw

a. china also developed a meditation-centered branch of buddhism called ch an. ch an spread in the twelfth century to japan, where it changed into zen buddhism. zen teaches that the way to become a world religions: almanac 95 buddhism buddha (spiritual leader) is through self-knowledge, and the way to achieve self-knowledge is through meditation. although other schools of buddhism use meditation, the practice is central to zen buddhism. zen does not rely on sacred writings or the followings of a specific teacher, as is common in many other religions. instead, zen often uses koans, or question-and-answer sessions between masters and students. the questions asked in the koans often seem illogical and require great self-examination to understand. they are thought to help the person gain great

dharma, or the universal moral law that the buddha s teachings reveal, and a belief in the sangha, the community of fellow believers. when one wants to become a buddhist and enter on the dharma, one recites the following prayer to an ordained monk or nun: i go to the buddha for refuge/ i go to the dharma for refuge/ i go to the sangha for refuge. also central to nearly all schools of buddhism is the practice of meditation. sacred writings the oldest buddhist sacred texts are called the pali canon and contain about four million words. they were written in the ancient pali language and are also referred to as the tipitaka, or three baskets, because they are divided into three parts. the first part of the pali canon is a section world religions: almanac 99 buddhism on monastic law. its 227 r

bells, vajra, dharmachakra, and lotus flowers. the center of every mandala represents the buddha. mandalas can be made of colored sand, paper, and fabric. they take several days to create and are destroyed a short time later. this process of creation and destruction is also symbolic. it represents the impermanence of all things. worship worship in buddhism basically takes two forms. the first is the practice of veneration, or of showing respect and admiration, for the buddha, other buddhas, and bodhisattvas. for followers of the theravada branch, 102 world religions: almanac buddhism the buddha is the sole object of veneration, but for believers in mahayana buddhism, all buddhas and bodhisattvas are venerated. such respect can be demonstrated by offering gifts to images of these revered o

indapata. laypeople also help out with chores at temples, cooking and washing for the monks, or putting fresh flowers on a shrine. laypeople in some theravada countries provide all the food, clothing, and medicine for the sangha. the concept of dana, of generosity and gift-giving, helps to unite the community of laypeople and monks and nuns in the monasteries. where worship happens veneration and the practice of dana are used on their own and also as part of rituals and celebrations throughout the buddhist year. unlike religions such as christianity and judaism, buddhism does not have regular weekly services. the closest thing to such a weekly tradition comes in theravada buddhism with the uposatha, days in which to renew a commitment to the religion. these days come on the first, eighth

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ous or intrusive thought may be used for spiritual and communicative purposes. generally, the subconscious mind will block us to some extent, so we practice "little deceits" to achieve our goals. in other words, we run a freight train by as a decoy so we can slip in a mouse. often daily events happen so fast they make our heads swim, or we end up talking to ourselves. the keys of wisdom allude to the practice of stilling one's mind. believe it or not, this is just as important as fast thinking. an experienced adept can step out of the race, sit down, and still his or her mind in a few seconds. this has the effect of taking a nap, resting both mind and body at once. what is the advantage? your adversaries will be tuckered out while you are rested. think strategy! many people try to rest, bu

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of the world. the walls of the principal rooms were embellished with pictures of extraordinary merit, and in that high school of art which is so little understood out of italy. i was surprised to learn that they were all from the hand of the owner. my evident admiration pleased my new friend, and led to talk upon his part, which showed him no less elevated in his theories of art than an adept in the practice. without fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of the design and character of the work which these prefatory pages introduce, that i should briefly observe, that he insisted as much upon the connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whether expr

scended to enter into a very interesting, and, as it seemed to me, a very erudite relation, of the tenets of the rosicrucians, some of whom, he asserted, still existed, and still prosecuted, in august secrecy, their profound researches into natural science and occult philosophy "but this fraternity" said he "however respectable and virtuous, virtuous i say, for no monastic order is more severe in the practice of moral precepts, or more ardent in christian faith, this fraternity is but a branch of others yet more transcendent in the powers they have obtained, and yet more illustrious in their origin. are you acquainted with the platonists "i have occasionally lost my way in their labyrinth" said i "faith, they are rather difficult gentlemen to understand "yet their knottiest problems have n

SORCERIES OF ZOS

ess transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this second stage; if it does not, the practice must be repeated at another time. if it does, then the desired result will reify in stage after awakening (i.e. in the mundane world of everyday phenomena. a word of explanation is, perhaps, necessary concerning the term karezza as used in the present context. retention of semen is a concept of central importance in certain tantric practices, the idea being that the bindu (seed) then

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

p, americans united for separation of church and state, with the anti-christian group's executive director, barry lynn. the group is a leader in working to stop prayer in schools, remove the ten commandments from public display, and prevent public displays or mention of christmas. egyptian ambassador to israel mohammed bassiouny (center) and his wife with israel prime minister shimon peres. as is the practice of the members of both the grand lodge of jerusalem and the masonic lodges of cairo and egypt, the left hand is used to conceal the masonic nature of the grip (photo: the jerusalem post and international edition, november 1, 1997, p. 9) 172 codex magica president bill clinton meets in 1995 with pope john paul ii. the pope is extending his left hand in a talmudic attempt to conceal the

e circle, indicating the sun deity and the mason's never-ending quest for more light. to freemasonry, the circle also represents the female genitalia, or yoni. in the hindu religion, the ok sign is a revered mudra (sacred gesture) meaning "infinity" or perfection. it is associated with the female genitalia thumb and forefinger pressed together at the tips with the other three fingers extended. in the practice of tantric yoga (sex rituals, the ok sign is a token of ecstasy, spiritual and physical. in ancient sumeria and persia, charms and amulets have been discovered of fingers and hands in the modern ok position, joined along with horns implying fertility. the three fingers extended outward are symbolic of ecstatic union with the goddess, the third member of the pagan trinity. in satanism

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ike satr or the many druidic groups. or there are just as many eclectic groups, that draw from both wicca, and nonwiccan sources. if you are very adventurous, you can create your own eclectic path, before you do that, please read the rest of this book. an old adage states, you should not break the rules, until after you first know how to use them correctly. this is even more true when it comes to the practice of magick! hollywood, television and the hard-copy entertainment industry like to spew forth the misinformed concept that there are good and evil forms of magick. in my opinion that is on the same level as saying every head of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we woul

. it takes on the form and color of the person using it. if your desire is to do harm (society may call it evil) and if you employ magick to do it, well remember the three fold law! most people practice magick that is a reflection of their personalities. if a person is self centered and self serving, magick will not change them. personally i would not want them in any group i was working in. with the practice of magick, comes responsibility for ones own actions (more on this in the next section. your first responsibility should be to find a path that is suited to your needs. do you need the structure and discipline of a coven or order? do you need to belong to something with a history and a set of (never changing) traditions? or do you need the freedom that an eclectic solitaire path would

for the achievement of ones goals. these laws of magick are not the occult secrets that some would have you believe. just go to any reputable human growth seminar and see how many of these occult secrets are being openly employed by non-magick users. if you don t have the time, then pick up a copy of think and grow rich and you ll find many of these secret teachings spelled out. before you begin the practice of magick, you should understand that, like life itself, there is a certain responsibility that you accept. you are responsible for each and every action, thought and deed. there is no devil, the music, and movies don t have subliminal messages hidden in them, and regardless of how dysfunctional your childhood was, you, and only you are responsible for your own actions! if you like be

ere dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic magick tools and your altar continued) the art of magick( blessed be& welcome to the heart of the craft grimoire of eclectic magick. within this section, you will be exposed to both the theory and the practice of magick. basic exercises, ritual outlines, a table of correspondences, and a few simple spells are included to get you started. this information is not intended to replace formal training, or is it designed to be the last word on the subject. if nothing else, this is just my perspective. theory( t h e u r g y 1 2 t h a u m a t u r g y 1 2 o v e r v i e w 1 2 practice( j o u r n a l

o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in th

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he state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in

s spirit medium daniel dunglas home (1833 1886. by this time, she had herself acquired a modest reputation for mediumship, and she began to practice these talents more openly. in cairo, egypt, in 1871, blavatsky founded a spiritualist group that was forced to disband after accusations of having produced fraudulent phenomena to deceive its patrons. in 1873, she settled in new york city and resumed the practice of her mediumship in association with the brothers william and horatio eddy, two wellknown materialization mediums. her participation in numerous seances in new england brought her to the attention of henry steel olcott (1832 1907, a newspaperman fascinated with psychic phenomena, who established a group centered around her mediumship. in 1875, blavatsky, olcott, and william q. judge

ssential proponent of deduction, and his creator did not share the tendencies to be unfailingly skeptical, extremely rational, and shrewd, there were other aspects of the fictional detective which did manifest in doyle. arthur conan doyle was tall, upper-class, thoroughly english, selfconfident, and successful at his chosen profession, which, like that of holmes s loyal associate, dr. watson, was the practice of medicine. doyle was first invited to witness mediumistic phenomena while he was a physician at southsea in 1885. for the next three years, he participated in a number of sittings in the home of one of his patients, who was a teacher at the greenwich naval college. the medium at the center of these experiments was a railway signalman who seemed capable of producing a wide range of a

ged to save. rescued at sea and brought to cairo, she supported herself through her mediumship, and in 1871, she founded the spirit society, which was quickly disbanded after accusations of fraud. in 1873, after two months in paris, she traveled to the united states and settled in new york, where she remained for six years and, according to some accounts, became a naturalized citizen. she resumed the practice of her mediumship in association with the brothers william (1832 1932) and horatio eddy (1842 1922, two well-known materialization mediums. as she became more prominent in spiritualist circles in america, blavatsky came to the attention of henry steel olcott (1832 1907, a journalist, who established a study group around her unique style of mediumship, a blend of spiritualism and buddh

ture of faith in an age of disbelief (2001, huston smith states that a people with only science to guide them are morally lost. smith readily grants that the scientific method is nearly perfect for understanding the physical aspects of human life. but it is a radical [rather] limited viewfinder in its inability to offer values, morals, and meanings that are at the center of our lives, smith says. the practice of science can deepen the understanding of the physical world, but it can never answer the questions about our moral universe that have troubled our ancestors since the beginning of time who are we, why are we here, and how should we behave while we are here? why should there be such a dramatic spiritual awakening at this time? dr. walter houston clark, professor emeritus at andover t

ooms. reverend daniel gagnon stated that he had once considered himself scientific, pragmatic, but he had changed his mind. psychology is where you begin, but there is an area that science cannot explain, he said. the casting out of demons and the healing of the sick and the lame were two of the great facets of the apostolic commission that jesus (c. 6 b.c.e. c. 30 c.e) gave to his followers, but the practice of performing an exorcism on candidates for baptism was first recorded by the church father hippolytus (c. 170 c. 235) in third-century rome. the priest or layman instructing those who would join the church was instructed to lay his hands upon the heads t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 204 religious phenomena thepractice of perf

well be pleasing themselves, but they deliver no edification to others in the church. he concludes that, if one speaks in unknown tongues and no one can interpret the speech, then let him keep silence in the church and speak to himself and to god. paul s denigration of the act of speaking in tongues set the standard for christians down through the centuries. various church fathers advised against the practice, and st. john of chrysostom (c. 347 407) believed that the usefulness of glossolalia for the christian ended in the first century. st. augustine (354 430) denied that any special ability, such as speaking in tongues, prophesy, and so forth, proved one s faith. with the advent of the protestant reformation, leaders such as martin luther (1483 1546) dismissed glossolalia as unnecessary

against worshipping the angelic intercessors. god alone must be the sole and ultimate focus of all prayer. in recent years, more and more doctors and scientists have begun to study the power that many religious men and women claim may be achieved by focusing their prayers upon god and asking healing for themselves or others. dr. larry dossey (1940, author of healing words: the power of prayer and the practice of medicine (1993, recalled when he was doing his residency at parkland memorial hospital in dallas, texas, and had his first patient with a terminal case of cancer. whenever he would stop by the man s hospital room, dossey found him surrounded by visitors from his church, praying and singing. dossey thought this was appropriate since they would soon be singing and praying at the man

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he state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in

if the points are facing downward. knocking on wood the old superstition of knocking on or touching wood to ensure continued good health or fortune remains common today. one often hears the expression used after someone has stated something like, i ve never had a toothache, then quickly adds, knock on wood. many authorities on folklore and traditions believe that the custom may have originated in the practice of touching wood upon every occasion of happiness or good fortune in gratitude and veneration to christ who died upon a wooden cross. others state that their research indicates that the ancient druids of great britain and northern europe began the practice with their belief that the trees housed deities. touching the trees in a respectful manner encouraged the gods and goddesses withi

for a letter. sneeze on thursday, something better. sneeze on friday, sneeze for woe. sneeze on saturday, a journey to go. sneeze on sunday, your safety seek for satan will have you for the rest of the week! many people believe that the custom of uttering the benediction god bless you! after a sneeze dates from the great plague that swept london in 1665. other traditions are firm in stating that the practice began much earlier during the pontificate of gregory the great (c. 540 604; pope 590 604. during this period a deadly pestilence raged throughout italy that proved fatal to those who sneezed. the pope issued prayers to be said against the plague, accompanied by signs of the cross. it was during this era, according to some scholars, that the custom of crying god bless you! to persons w

e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 199 people believe a sneeze is a sign that the soul was giving them an omen. way of consecrating or anointing. to spit on anything has been accepted as a method of ensuring good luck or success in an undertaking for so long that no one can determine when the practice began. sailors spit on their ships for luck. fishermen spit over the edge of their boats to guarantee a good catch. schoolboys spit on their shooter marbles for luck in knocking the other players marbles out of the circle. in the old days, those about to engage in a fistfight spit on their knuckles to increase the power of their blows. even today, some people who are about to undertak

m biblical accounts, mythology, and legends that love between man and woman existed long before this period, there had been little chance of mutual love existing when marriage by capture and marriage by purchase were the prevailing methods of courtship. once women began to accept the idea that they could have a say in the selection of a spouse whether or not her parents, clan, or church approved, the practice of a couple running off together (eloping) was born. quite likely, however, the tradition of a young woman eloping with the man of her choice began when marriage by purchase was still a grim reality. to avoid marrying a man who was able to pay the bride-price her parents demanded but who personally disgusted her, a young woman would run away from her parents and elope with the man she

ss as a form of affection between sweethearts developed rapidly and soon found a permanent place in courtship and love. when social dancing become popular, almost every turn on the dance floor ended with a kiss. from france the kiss spread quickly all over europe. until after world war ii (c. 1945, kissing one s sweetheart on the lips was largely a western habit, and most asians were strangers to the practice. in the years before the lovers kiss was demonstrated throughout the world by means of western motion pictures and military personnel, a kiss in samoa was a sniff in the air beside a sweetheart s cheek. polynesians showed affection by rubbing noses together as did the laplanders and the eskimo. neither the chinese nor the japanese kissed on the lips. until quite recently in the evolut

y negative entities to leave their food alone and to satisfy their hunger elsewhere. before a feast of celebration for a victory over their foes or the rewards of a successful hunt, primitive peoples often made sacrifices to their gods to be certain that the foods upon which they intended feasting would not poison them. from this custom of sacrifice and prayer before a feast, it seems likely that the practice of offering a prayer or asking a blessing before every meal became a custom that would eventually be practiced by the followers of all major world religions. the israelites appear to have been among the first to offer prayer before eating out of gratitude for having food to eat. surely it is of what belongs to god that you have eaten. so praise and bless him by whose word the world wa

now the truth nothing is to be rejected if it is received with thanksgiving, for then it is consecrated by the word of god and prayer (i timothy 4:3 5. in the koran, the holy book of islam, it is written, eat of the good things that we have provided for you, and be grateful to god (koran 2:172. the toast. most authorities agree that the custom of drinking to the health of a person originated with the practice of the host or hostess drinking first to show that the drink was not harmful. as the tradition progressed, it came to indicate a gesture of friendship and good will to the guest. the roman and the greek hosts drank to the health of their guests, and both customs were likely to have originated as a means of proving that the wine was not poisoned. neither a greek nor a roman gentleman w

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he state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in

raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burning sabbats witchcraft trials england. france germany. salem, massachusetts scotland. spain witchhunters jean bodin. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, t

sent against them until their central city of montesegur fell in 1246. hundreds of cathars were burned at the stake as heretics, witches, and sorcerers, for by the time their besieged sect had fallen, the holy inquisition had been founded in 1233 to stamp out magic, sorcery, and witchcraft. after it became quite apparent that the church and state had undergone a dramatic change in attitude toward the practice of magic, the alchemists/magicians and the magi became much more cautious in sharing the results of their experimentations. because the practitioners of ghigher magic, h such as paracelsus, agrippa, roger bacon, albertus magnus, and others emphasized the mystical, the practical, and the appropriate religious imagery in their work, they did not suffer the severe persecutions directed t

adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and therefore provided the intermediary between god and humankind. the science of alchemy was introduced to the western world at the beginning of the second century of the common era. it was, however, 200 years before the practice of the craft reached its zenith, concurrent with the persecutions of the pagans by the christians. zosimus of panapolis, self-appointed apologist of alchemy, cited a passage in genesis as the origin of the arcane art: gthe sons of god saw that the daughters of men were fair. h to this scriptural reference, zosimus added the tradition that in reward for their favors, the gsons of god

h them to haiti and other west t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 52 magic and sorcery black magick is the use of supernatural knowledge and powers for doing evil. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 53 among certain hispanic and native american cultures of the southwest, the practice of burjeria is feared as a manifestation of evil. those who use rituals, spells, incantations, potions, and powders to work ill against others are known as brujas (witches, who are primarily female in number (the male witch is known as a brujo. all the negative facets of witchcraft feared by people throughout the world are practiced by the brujas: manifesting the evil eye, casting spe

u/handbook/online/articles/view/ cc/sdc 1.html. middleton, john, ed. magic, witchcraft and curing. garden city, n.y: natural history press, 1967. simmons, marc. witchcraft in the southwest. flagstaff, ariz: northland press, 1974. villoldo, alberto, and stanley krippner. healing states: a journey into the world of spiritual healing and shamanism. new york: simon& schuster inc. fireside book, 1987. the practice of brujeria indian islands. plantation owners, who purchased the slaves for rigorous labor, were compelled by order of the lieutenant-general to baptize their slaves in the catholic religion. the slave suffered no conflict of theology. they accepted the white man fs gwater h and quickly adopted catholic saints into their family of nature gods and goddesses. the connotations of evil an

embers of the general populace. perhaps one of the greatest difficulties that the magi had with the orthodox clergy was their contention that angelic beings could be t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 57 during the middle ages, magi were men who accumulated occult wisdom and knowledge from the kabbalah. summoned to assist in the practice of white magick. there were seven major planetary spirits, or archangels, that the magi were interested in contacting: raphael, gabriel, canael, michael, zadikel, haniel, and zaphkiel. one of the original sources of such instruction allegedly came from the great egyptian magi and master of the occult, hermes- thoth, who described the revelation he had been given when he received a shi

ere followed three days of dictation by aiwass to crowley. the text of this dictation forms the book of the law (1904, which was supposed to herald the coming of the age of horus, the child. crowley won the distinction of being the gwickedest man in the world h while he was conducting an institution he called the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in nature, was the chief form of worship. drawing upon ancient gnostic magical texts, crowley added to an old graeco-egyptian text and performed the rite of liber samekh, celebrating sexual release and the passage of the spirit from a lo

THE GOD OF THE WITCHES

e priesthood"a witch is a person that hath conference with the devil to take counsel or to do some act."2424lord coke.in all organised religions, even those of the lower culture, there is a priesthood, and the more organised thereligion the more systematised does the priesthood become. early priesthoods appear to have been largelycomposed of women; as the religion changed, men gradually took over the practice of the ritual. this is clearin egypt, where the early inscriptions mention many priesthoods of women; in the later inscriptions womenare only singers in the temple. but when a religion is decaying and a new one taking its place the womenoften remain faithful and carry on the old rites, being then obliged to act as priestesses.these changes are seen in the cult of the horned god. in th

ersecutions had begun. some of thewitches deliberately ate the flesh of a young infant with the avowed purpose of obtaining the gift of silence,even under torture, when questioned by the christian judges. the child does not appear to have been killedfor the purpose, but considering the infant mortality of the period there could have been no difficulty inobtaining the magical flesh. the reason for the practice was a form of sympathetic magic, by eating the fleshof a child who had never spoken articulate words the witches' own tongues would be prevented also fromarticulating. de lancre[12] shows this belief very clearly "in order not to confess the secrets of the school,they make at the sabbath a paste of black millet with the powder made from the dried liver of an unbaptisedchild; it has th

ch witchery up and down our land; the english be toosparing to try it" in scotland persons could be condemned for witchcraft only, the usual method of executionwas strangulation at the stake, after which the body was burnt; but there are cases on record where the witchwas condemned to be burnt alive, and the records also show that the sentence was faithfully carried out. infrance also evidence of the practice of witchcraft meant sentence of death, and the condemned person died inthe flames. there is even a record of a man-witch who was sentenced "a estre brusl351 vif 340 petit feu, and in the god of the witcheschapter v. religious and magical ceremonies51alsace one of the magistrates said that burning was too good for witches, and condemned them to be torn inpieces with red-hot pincers. th

THE HOLY ROSARY OF THE BRETHREN

he brethren of the r.r. et a.c. the new adept may immediately feel on seeing the title of this paper, that it somehow draws a connection to a religious practice followed by many in the world. while many of our exercises have their roots in western religion, this particular rosary should not be confused with common religious practices by the uninitiated. for those brethren who have a connection to the practice of the rosary through their church or religion, you will find that both practices serve to enhance the other. adepts are encouraged to make the rosary of the r.r.et a.c. a regular practice. several brethren report that doing this meditation daily has provided them the spiritual alchemical fire necessary to enhance all other practices. practical qbl seems to become more effective as we

THE KEY TO THE MYSTERIES

ive him a name: our father! 233 book ii magical mysteries chapter i theory of the will human life and its innumerable difficulties have for object, in the ordination of eternal wisdom, the education of the will of man. the dignity of man consists in doing what he will, and in willing the good, in conformity with the knowledge of truth. the good in conformity with the true, is the just. justice is the practice of reason. reason is the work of reality. reality is the science of truth. truth is idea identical with being. man arrives at the absolute idea of being by two roads, experience and hypothesis. hypothesis is probable when it is necessitated by the teachings of experience; it is improbable or absurd when it is rejected by this teaching. experience is science, and hypothesis is faith. t

THE MAGICIAN S KABBALAH

ion. we are all living milliseconds in the past, removed by our own neurology from the events taking place in the environment and the acts performed by ourselves. the work of netzach undertaken by the initiate serve to continue these themes. as the central core of selfhood is approached, it is increasingly obvious that a grand synthesis needs to take place. thus, the work of netzach involves both the practice of dharana, which seeks to unite the awareness with the object of which it is aware by concentration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally a

THE MIDDLE PILLAR

ony from the golden dawn in his honor, in conjunction with the reading of one of h s favorite pieces "the prayer of the sylphs."ll although regardie is gone, his written works continue to teach and inspire new generations of students. regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of

re chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it is an attempt to simplify and combine the practices both of the golden dawn with the insights and later developments of aleister crowley.10 the real virtue of the book lies in its correlation of the practice of magic to modern psychotherapy. for magic places the achievement of self-awareness second in importance only to the achievement of unity with god. and jung's definition of psychotherapy was that whch enabled one to become conscious of what hitherto was unconscious. for untold thousands of years, man has lived in subjugation to the unconscious forces of nature-powerful instincts and

ces a solution to spiritual perplexity, bringing to an end the curse of indecisiveness, assisting the mind to a more responsive and open attitude to the dictates or intuitions of the higher self. at first, only the middle pillar receives attention. but as practice renders the student expert, even dexterous in manipulating his visualizations, he will find it worth while to lengthen the duration of the practice, increasing the field of his attention. balance and equilibrium brought within achievement by the formulation of the centers of the middle pillar, then the sephiroth of the two side pillars of mercy and severity are added to the picture.28 progress is bound to the tree of lifi 43 be slow and gradual here, but given patience and perseverance a new sphere of power and spiritual percepti

formulation of the centers of the middle pillar, then the sephiroth of the two side pillars of mercy and severity are added to the picture.28 progress is bound to the tree of lifi 43 be slow and gradual here, but given patience and perseverance a new sphere of power and spiritual perception will unfold itself. as a means of giving poise to neurotic patients, and of assisting the task of analysis, the practice of the middle pillar may be recommended to psychologists. for by these means the conscious mind is rendered calm and still, the desirable condition to permit the ascent of the archetypes and inspiration of other levels of consciousness. during the period of attention to the middle pillar, dreams far more readily cross the threshold of consciousness, and as time proceeds, they seem ver

t, therefore, that this overshadowing, no matter whether actual or only metaphorical- does assuredly exist, and that the psychc correlative of an overshadowing is a center just above the crown of the head. fantastic this certainly may somd at first. but i cannot make any attempt to just+ it or to defend it. and were i called before a tribunal of intellectual criticism, i would only recommend that the practice be followed as a definite scientific experiment, and the results experienced. let therefore the student consider h s higher and divine genius, the core of his unconscious, as of the nature of wisdom and love and light, visualizing its sphere of activity as having an affinity with the region immediately above the head. after some seconds of ths the qabalistic cross and the pentagram ri

ng triangle being red in color, and its descending triangle of blue, both triangles to be interlaced.31 i hope the student will not be frightened by ths mass of directions, for he can be assured that the exercise is not nearly as obscure or terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to enable him to pursue the practice still further until complete mastery is acheved. in this way his mind being made quiescent, and h s body and emotional apparatus purified, the consciousness of the hidden grades or levels of h s being may gently and gradually ascend and manifest to h s perceptions, thus assisting h in his inward growth, in the conquest of ignorance and the acquisition of self-knowledge. before closing

sometimes caused by invocation or adoration. in practice, however, should any of these routines succeed in producing the requisite and longed for result, it is, as it were, in spite of themselves. that is to say, they are purely secondary and subordinate techniques. their method is hit or miss, and does not rest upon a sound basis of attainment nor upon a sure understanding of magical principles. the practice of the middle pillar is the introductory or preparatory means of aligning the personality with the inner self, of identifying and unifying all the levels of the true consciousness which we, in our complacency and blindness, choose to call the unconscious. reverting back to the technical side of things, there is yet another development of the middle pillar which requires description. h

hat is the deepest and most wonderful secret. the light is easy fo move, but dificult to ,fix. i f it is allowed to go long enough in a circle, then it crystallises itself; that is the natural spiritbody. this crystallized spirit is formed beyond the nine heavens. it is the condition of which it is said in the book of the seal of the heart: silently in the morning thou fliest upward. to summarize the practice, the middle pillar consists of several phrases. there is the preliminary establishment of a rhythmical intake and exhalation of breath. the formulation of the five centers circulating the light and the formula of vibration 8 89 on the middle pillar, each one separately. and finally, the several formulae for the distribution of the power thus generated. as one becomes more and more fam

THE PATH OF KABBALAH

re is a body and a soul and a time of corruption and a time of correction. the body is called the will to receive for myself. it expands from the root of the thought of creation, through the entire system of the impure worlds, and becomes increasingly coarser. this period of time, when it is under the government of the will to receive for myself is called the time of corruption. later on, through the practice and the study of kabbalah, which aim to give to the creator, the body (will to receive) begins to purify itself from the will to receive that is initially imprinted in it, and gradually acquires a will to bestow. that gives it a possibility to receive the light of the creator, the soul that extends from the root of the design of creation. the soul passes through the system of the pure

ree. however, they illuminate him without dressing in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illumination one receives time and again when studying, draws to him grace from above, imparting him with a bounty of sanctity and purity, which greatly furthers one toward one s perfection. in item 156 he adds: but there is a strict condition in the practice of this wisdom, that they will not materialize matters in corporeal and fictitious forms, for by that they breach the commandment, thou shalt not make unto thee a graven image, nor any manner of likeness, for then they are harmed instead of helped. it follows, that only the correct study of kabbalah can bring one to the purpose of one s life. that is what the kabbalists maintain, and

THE WITCH CULT OF ZOS VEL THANATOS

rily) and visualize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten. this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practiced before experiencing and foregoing. the emotion that is felt if the knowledge which tells you why" austin spare also was later adept in the practice of dream control and assuming various god forms thereof. the most significant forms were of thanatos and a building association with the black eagle. it was by this that spare was present in the astral witches sabbat, a conclave of desired astrals joined in a blissful union of their belief. much continues in this latent form beyond this time. austin spare's work with atavistic resurge

angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understoo

THE ABYSS AND TABAET

ose who use or hear it. sound is essential as it can create gateways in the atmosphere, channel and encircle energy and be sent forth to achieve what you wish. religious staotas or vibrations of sound may be used to open the mind to subjective experiences which include spiritual meetings, encircling and empowering the self through daevas and their often dangerous currents of energy and much more. the practice of using staotas inverse or backwards from avestan gathas proves beneficial to the yatus or sorcerer working in the ahrimanic gnosis. the denkard or dinkart is a collection of middle persian writings which hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts i

THE GOD SET

ounce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter

THE SECRET RITUALS OF THE OTO

known superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious figure who may have been portuguese by nationality. it has been suggested that de pasqually was of jewish origin, but there is no hard evidence of this and it is clear that, nominally at least, he was a catholic, for there is a surviving record of his son s baptism. nevertheless, he had

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the animal worship of the egyptians, about which so much has been written, and so little discovered. those animals or plants, in which any particular attribute of the deity seemed to predominate, became the symbols of that attribute, and were accordingly worshipped as the images of divine providence, acting in that particular direction. like many other customs, both of ancient and modern worship, the practice, probably, continued long after the reasons upon which it was founded were either wholly lost, or only partially preserved, in vague traditions. this was the case in egypt; for, though many of the priests knew or conjectured the origin of the worship of the bull, they could give no rational 1 proclus in theol. plat. lib. i. pp. 56, 57. 2 de is. et. osir. of priapus 31 account why the

, by command of cambyses,2 and then of ochus.3 what they were before this calamity, we have no direct information; for herodotus is the earliest traveller, and he visited this country when in ruins. it is observable in all modern religions, that men are superstitious in proportion as they are ignorant, and that those who know least of the principles of religion are the most earnest and fervent in the practice of its exterior rites and ceremonies. we may suppose from analogy, that this was the case with the egyptians. the learned and rational merely respected and revered the sacred animals, whilst the vulgar worshipped and adored them. the greatest part of the former being, as is natural to suppose, destroyed by the persecution of the persians, this worship and adoration became general; dif

, is that which the architects call the honeysuckle, but which, as sir joseph banks (to whom i am indebted for all that i have said concerning the lotus) clearly showed me, must be meant for the young shoots of this plant, viewed horizontally, just when they have burst the seed-vessel, and are upon the point of falling out of it. the ornament is variously composed on different buildings; it being the practice of the greeks to make vegetable, as well as animal monsters, by combining different symbolical plants together, and blending them into one; whence they are often extremely difficult to be discovered. but the specimen i have given, is so strongly characterised, that it cannot easily be mistaken.1 it appears on many greek medals with the animal symbols and personified attributes of the

the symbols of the ancient theology, which i have before observed upon. see patrick s commentary. 102 on the worship and impregnated them with the powers of generation, became a great king above all gods, who led forth his people to smite the ungodly, and rooted out their enemies from before them. another great means of corrupting the ancient theology, and establishing the poetical mythology, was the practice of the artists in representing the various attributes of the creator under human forms of various character and expression. these figures, being distinguished by the titles of the deity which they were meant to represent, became in time to be considered as distinct personages, and worshipped as separate subordinate deities. hence the manyshaped god, the polumorfoj and muriomorfos of t

ceedings, and expostulated with the priest, but he treated their words with contempt, and only gave utterance to coarser obscenities. he was cited before his bishop, defended himself upon the common usage of the country, and was allowed to retain his benefice; but he must have been rather a worldly priest, after the style of the middle ages, for a year afterwards he was killed in a vulgar brawl.1 the practice of placing the figure of a phallus on the walls of buildings, derived, as we have seen, from the romans, prevailed also in the middle ages, and the buildings especially placed under the influence of this symbol were churches. it was believed to be 1 insuper hoc tempore apud inverchethin, in hebdomeda pasch (march 29 april 5, sacerdos parochialis, nomine johannes, priapi prophana paran

ile in others the loss sustained by scraping was always restored by a miracle. this miracle, however, was a very clumsy one, for the phallus consisted of a long staff of wood passed through a hole in the middle of the body, and as the phallic end in front became shortened, a blow of a mallet from behind thrust it forward, so that it was restored to its original length. it appears that it was also the practice to worship these saints in another manner, which also was derived from the forms of the worship of priapus among the ancients, with whom it was the custom, in the nuptial ceremonies, for the bride to offer up her virginity to priapus, and this was done by placing her sexual parts against the end of the phallus, and sometimes introducing the latter, and even completing the sacrifice. t

d in the nunneries. 4 mulier qualicumque molimine aut per seipsan aut cum altera fornicans tres 144 on the worship of the another penitential of an early date provides for the case in which both the women who participated in this act should be nuns;1 and burchardus, bishop of worms, one of the most celebrated authorities on such subjects, describes the instrument and use of it in greater detail.2 the practice had evidently lost its religious character and degenerated into a mere indulgence of the passions. antwerp has been described as the lampsacus of belgium, and priapus was, down to a comparatively modern period, its patron saint, under the name of ters, a word the deriviation of which appears to be unknown, but which was identical in meaning with the greek phallus and the latin fascinu

only with the community of women. they chose latibula, or caverns, for their conventicles, at which both sexes assembled together in perfect nakedness.1 this sect perhaps continued to exist under different forms, but it was revived among the intellectual vagaries of the fifteenth century, and continued at least to be much talked of till the seventeenth. the doctrine of the community of women, and the practice of promiscuous sexual intercourse in their meetings, were ascribed by the early christian diebus etiam, quod pudoris est dicere, saltationes sceleratissimas per vicos atque plateas exerceant, ut matronalia honor, et innumerabilium foeminarum pudor, devote venientium ad facratissimum diem, injuris lascivientium appetatur, ut etiam ipsius sanct religionis p ne fugiatur accessus. burchar

TYSON DONALD NEW MILLENNIUM MAGIC

drawing the pentagram will adhere to this order. a single line is made from point to point and returned to its origin, forming a kind of involuted circle (see illustration at the top of page 80. in the conventions of modern magic, the first line segment drawn toward a point of the pentagram invokes the elemental force of that point. a line drawn away from a point banishes its force. this follows the practice established by the hermetic order of the golden dawn over a century ago. a pentagram drawn in the manner given above would be assumed by most ritualists to invoke the powers of elemental fire, since the first segment is drawn toward the point of fire. this results in a clumsy system, as anyone who has studied it will admit. not all elements can be invoked from the point of spirit. for

o the present in most occult systems. the errors arise from a lack of clear understanding that in hebrew the greatest name of god, ihvh, is never uttered. when it is encountered in biblical texts, the name adon- ai (lord) is usually substituted; or, where ihvh and adonai occur together, the name elohim is substituted for ihvh to avoid the awkward "adonai adonai" reading. in the golden dawn it was the practice to pronounce ihvh by vocalizing each of the four hebrew letters separately "yud, heh, vav, heh" this is a legitimate magical technique used in the kabbalah. the trouble is, it results in some confu- sion of the ten names, which was further compounded by the occasional combin- ing of two names into one. for example, the name of binah was given in the golden dawn as "ihvh elohim" and th

ous through its effects. the subcon- scious can be observed directly, but only from the point of self, which is a vantage not obtainable by normal consciousness. several elements are prerequisites for any successful ritual: rapport between the conscious and the subconscious in order to be effective the ritual must reach the subconscious levels of the psyche. the subconscious can be opened through the practice of meditation and autosuggestion so that certain universal symbols can be made to resound over its deepest levels. if the elements of ritual do not reach the subconscious, they will have no power. just as when two people look at a work of art and one is moved while the other feels nothing, so can the same symbol be meaningless to one person and potent to anoth- er. the conscious mind

degree of perfection. charlotte bronte later confessed to a friend that she could at any time sit down in a quiet place and call up a pageant of fantastic images to dance before her eyes that seemed as real as the solid furniture around her. as an adult she became frightened of her power, which had a seductive compelling allure and threatened to get out of control, and she forced herself to stop the practice, even though she admitted it still gave her great pleasure.47 beyond question it was this early undirected training in creative visualization that enabled these uneducated and simple women from an unremarkable family to each produce works of literary genius. because they did not clearly know that they were in command of their visions, they allowed themselves to slip into the role of p

TYSON DONALD SOUL FLIGHT

ctices of the tribal shamans who were the forerunners of the priests, physicians, and magicians of later times, and proceeding up to the modern experiences of remote viewing and alien abduction, both of which are forms of soul flight. the second part is devoted to practical techniques with which to experience soul flight reliably and safely on a personal level. those impatient to get started with the practice of projecting the astral body need not read all the chapters in the first section, but may move directly to the second part of the book and begin ritual training. later, if you wish, you can always go back and finish those chapters about history that you skipped. they are well worth reading, since they give an overview of soul flight through the ages that is not to be found elsewhere

e it was eve who was seduced by the serpent. due to this imagined vulnerability of women, theologians believed that more women than men became witches. however, many men were also accused of witchcraft and executed for it. an examination of the long lists of witch names in appendix 111 of margaret a. murray's witch-cult in western europe shows a ratio or roughly one man for every ten women. since the practice of shamanism in pagan times was divided between men and women, it may be wondered why witchcraft, its descendent, came to be associated predominantly with women. a possible answer lies in tracing what became of the role in society that had been filled by male shamans. it is apparent that their functions of intermediaries with the spirit world and healers of the sick were assumed, resp

rse with the spirit realms and work magic, a woman had to become a witch. or, at least, women who healed and made charms were understood to be witches by the general population, and may have considered themselves to be witches also. 12. scot, discoverie of witchcraft, bk. i, chap. 4, p. 6. chapter two: witches' flying ointment 19 how many witches were there? it is impossible to know how extensive the practice of witchcraft was in europe prior to and during the renaissance, when the persecution of witches by the catholic and protestant churches reached its height. the records of the witch interrogations and the literary works of witch finders, demonologists, and priests of the inquisition certainly exaggerated their number outrageously, but when this exaggeration is discarded, it must be co

way into fairyland was the stone circles that are to be found scattered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being

ith conventional religious beliefs. the influence of helena petrovna blavatsky's theosophical society was notable in this ontext" the order of the golden dawn was a rosicrucian society that admitted both men and women. its purpose was the revival of the occult wisdom of the past-not merely the teaching of the esoteric philosophies of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerous pagan gods and goddesses in its rituals, it was fundamentally christian, as all rosicrucian societies must be. the primary symbol of the golden dawn was the rosy-cross-a cross with a red rose at its intersection. many of the early members of the golde

it candidate for initiation, but that she should wait a year and she would be reconsidered. thirteen months later, she again experienced the same sort of astral probing, although this time it was less intense than when she had sought admission to the alpha and omega lodge of the golden dawn. again she was rejected. the spiritual leaders of the society of the inner light were called masters, after the practice in theosophy, but it is evident that they were of a similar type to the spirits controlling the golden dawn. colquhoun wrote that, in both instances, this astral probing was set into motion by those connected with the secret chiefs of the respective societies, and that it did not resemble the melodramatic type of astral projection usually described in occult literature, replete with e

teachings of these spiritual masters. florence farr headed a group within the golden dawn that gathered regularly to do astral work. this was known as the sphere group. in 1897, farr was made head of the london branch of the golden dawn by mathers. westcott had been forced to withdraw in order to protect his public reputation and his government job as london coroner. mathers agreed with farr that the practice of secret groups working within the golden dawn on projects of their own interest, such as her sphere group, should be formally accepted. 131 the sphere group consisted of twelve members who met every sunday at noon to "concentrate forces of growth, progress and purification."132t hey occasionally came together in the same physical place, but as dr. robert william felkin (1858-1922, o

signed to the feet, but it more &curately corresponds with the entire shell of the physical body.139 netzach and hod represent, respectively, the left leg and the right leg, including the feet and toes. kether is often applied to the crown of the head, but more properly belongs above the head and resting on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu hilosophyth at embody the four lower elements of fire, water, air, 139. regardie, 102. chapter seven: the golden dawn 109 and earth-and the fifth universal binding el

TYSON DONALD THE MAGICAL WORKBOOK

ines visualization with physical actions or objects for the purpose of developing increased concentration, strengthening the will, astral projection, and other basic skills. the fourth group of exercises is done standing in place, with at least one foot stationary, and introduces ritual techniques. the fifth group involves more complex ritual techniques, and is done while moving or walking around the practice area. the earliest exercises have no formal structure or associated body posture. they are practiced entirely in the mind. the final exercises are complex rituals that involve many physical movements and gestures. the rest are roughly graded between these extremes. those in the first half of the work are predominately mental in their focus, those in the second half physical (though al

middle ground between overwhelming the begnner with detail, and simplifj..ing the subject to such a degree that nothing of practical worth remains. contained in these forty exercises is all that is needed to acquire the basic slulls and techniques of ritual magic. a suggested schedule of study is set forth in the appendix to progressively introduce the material over a forty week period. however, the practice of these exercises does not cease after forty weeks, but continues for a lifetime. also included in the appendix is a four-week maintenance cycle designed to sustain the level of skill achieved during the forty weeks. introduction xvii considerations when doing the exercises all of the exercises should be done when the body is in good health, and the mind tranquil. more than one exerc

ek maintenance cycle designed to sustain the level of skill achieved during the forty weeks. introduction xvii considerations when doing the exercises all of the exercises should be done when the body is in good health, and the mind tranquil. more than one exercise may be done in a day, but they should be spaced apart from each other. it is best to do the three exercises suggested for each day of the practice schedule separately in the morning, early afternoon, and evening, when this is possible. the exceptions to this rule are the life exercises at the beginning of the book, which are completely internal and extend over the full term of the day. these may be done in conjunction with the daily three external exercises. never do two exercises back to back. also, avoid performing two or more

sic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be employed, the best color for a given purpose, the most appropriate incense, which zodiac sign or planet to invoke, and so on. there is nothing wrong with this approach, as far as it goes. this information is necessary for the practice of magic. however, it is not enough by itself. without the ability to focus and sustain the will, to channel the energy of the emotions, to visualize in a concrete way astral forms, to vibrate both inwardly and outwardly words of power, the ritual will fail. magic, like yoga, is a total mind-body experience that embraces both the self and the world. in yoga, it is difficult to forget

ork well. large, heavy pendulums are unresponsive and tiring on the arm when supported for more than a few minutes. a popular and effective form of pendulum is an ordinary ring suspended on a length of thread-a plain silver band is best, but a gold band or ring set with a stone will also work. projection of the will 11: affecting an element t his exercise is best done at night when the air inside the practice room is still. position a plain wooden chair about four feet away from a small table, so that when seated in the chair in front of the table, you face a blank wall or featureless curtain or panel. the practice room should be dimly lit from behind you but not completely dark. remove any object that might distract your attention from your field of view. place a candle in a holder on the

l for a heartbeat. exhale smoothly and lower your arms to your sides so that once again you occupy the basic standing posture. lift your head so that it is level. continue to breathe normally for several minutes with eyes closed. allow the expanded sphere of your aura to soften and contract to its normal shape near your skin. let your godlike astral form shrink back into your physical body within the practice room. press the heels of your palms over your eyes and draw your hands downward as though sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day. commentary this exercise employs the technique for projecting

s the general rule is to project from the right side of the body, and receive through the left side. circles are best projected with the right hand and indrawn with the left hand. the lesser circle is used where workspace is limited. anywhere you can stand, you can project the lesser circle around yourself by rotating on your own axis. you can project the circle through the furniture and walls of the practice room-inanimate physical objects do not obstruct the astral circle, which passes through them unbroken. a convenient size for the lesser circle is a diameter of seven feet, but if your practice space is too small to allow you to move and work freely within a circle of this size, a smaller circle can be used. the lesser circle is often best for solitary practitioners. the astral circle

kly wcrr er clrck td-l\ g e. red. lo, a n2 -e( c s n c d o w ,h i5 cis< p1114r 0 6 k r/ 5/:c- r h r 4 v n eq f ;11sr o f c t k, d o l/ 6d b p. a h, r3d 5'23-24, r 3 -45 5:z4 ajc;.cliiq c( j o+ v l k d h p;/igy 06 gfc. 3e'c l7 be/ 06 m y corn; i' 4 p' j q v f l v c d 9 p: g c b) q p mc e j him t 4 m; d k0 4 r.05 u+ n n js-h/ 6 z saw p-114 invoking the guardians of the quarters g o to the center of the practice area and face the east. assume the standing posture, with your head erect and your back straight, your feet together, your hands at your sides and slightly opened outward. gaze straight ahead, your eyes focused on the distant, unseen horizon beyond the wall in front of you. visualize a bright star high above your head in the heavens and ascend up to it. take a minute to contemplate th

TYSON DONALD THE POWER OF THE WORD

he sect of the samaritans continued to employ the name in their judicial oaths. a jew reading aloud the scriptures who encountered the letters ihvh was directed to speak the name "adonai" which means lord. if the names ihvh and adonai occurred together on the page "elohim" translated the omnipotent, was voiced in place of the ineffable name to avoid the awkward adonai-adonai. this continues to be the practice today. with such fanatical secrecy, it was inevitable that the true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. am

ee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the shin (u) of the esoteric name of jesus. notice that shin, which is the hebrew letter associated with fire, has three points, even as the fiery symbol of aries has three points. these may be taken to stand for the divine trinity. dee states that he has added the sign of aries to the monad "to signify that in the practice of this monad the use of fire is required (theorem x. had dee not added the sign of aries, the symbol of the monad would accurately represent tetragrammaton. he regarded the insertion of the fifth symbol, the sh in ihshvh, as necessary to act as a channel through which the power of the ternary (sun, the hieroglyphic monad moon, earth, or cardinal, mutable, fixed) might pass into the s

UNLEASHING THE BEAST

e shedding of semen."lxxxviii the mingled sexual fluids are then consecrated and consumed as the supreme sacrificial offering- called the kula dravya or "lineage substance- which has the power to fulfill all worldly and otherworldly desires.lxxxix as david gordon white has argued, this practice of orally consuming the sexual fluids can be found in many of the oldest tantras and probably pre-dates the practice of seminal retention. xc -158- instead, i would suggest that the key difference between traditional forms of tantra and crowley's system lies not in the details of sexual union, but rather in the emphasis that is placed on sex in the first place. in most hindu and buddhist tantras, sexual union is a fairly minor part of spiritual practice; when mentioned at all, it is often taken in p

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s, and to provide the general reader with translations of egyptian works in a handy form. the egyptian texts, whether the originals be written in hieroglyphic or hieratic characters, are here printed in hieroglyphic type, and are arranged with english translations, page for page. they are printed as they are written in the original documents, i.e, the words are not divided. the beginner will find the practice of dividing the words for himself most useful in acquiring facility of reading and understanding the language. the translations are as literal as can reasonably be expected, and, as a whole, i believe that they mean what the original writers intended to say. in the case of passages where the text is corrupt, and readings are mixed, or where very rare words occur, or where words are om

WICCA WITCHCRAFT TODAY

days mead or ale was often used) this may be in imitation of the early christian agape, the love feast, but there is no suggestion that the cakes turn into flesh and blood. the ceremony is simply intended as a short repast, though it is definitely religious. the priestess usually presides. candles are used, one to read the book by and others set round the circle. this does not in any way resemble the practice of any other religious sect i know. i do not think that can be called 'imitation of the church's pageantry. there are no crucifixes, inverted or otherwise, no sermons, mock or otherwise, and no absolution or hosts save for the cake and wine mentioned. incense is used, but this has a practical purpose. there is no praise or homage to the devil, no liturgy, evil or otherwise, nothing is

f these repudiated christianity at their initiation. the new terror brought great changes, and, as you could only trust your own children or near relations, the cult became practically a family secret society cut off from all other covens. they held the rites indoors; much had to be curtailed because of the lack of members and many of the rites were forgotten. it was probably about this time that the practice of witches keeping records became common as the regular priesthood no longer existed and the rites were only occasionally performed. in all the witch writings there is this warning, usually on the first page: keep a book in your own hand of write. let brothers and sisters copy what they will but never let this book out of your hand, and never keep the writings of another, for if it be

the mysteries to greece, was not the sort of man who would have had anything to do with blood sacrifices or other objectionable practices. but it is conceivable that there were two sects, the worshippers of set, as well as those of osiris, who crept in with the plea 'there is a short cut; if you cannot work magic properly, you can gain power this way' the writings of witches speak with horror of the practice of sorcerers using blood to gain power. but the evil knowledge may have kept pace with the good and may account for some of the statements against the cult which i am still inclined to think were christian libels or came from a misunderstanding of the rites. the mysteries, in greece and rome at least, were secret cults to which only the initiated were admitted after being prepared and

n magic and that used today on the west coast. obviously this is not conclusive proof. europeans have been going to this coast in large numbers during the last 500 years and introducing all sorts of beliefs and customs. as an instance, in the year 1485 a portuguese don alfonso d'aleiro was living up-country in benin city. he is credited with having introduced guns and coconuts (intentionally) and the practice of crucifixion (unintentionally, through the crucifixes that he and his followers wore. the famous crucifixion tree in benin city was in constant use until it was destroyed by a british expedition in 1897. now, during the period 1400 to 1700 the witch persecutions were raging, so is it not most likely that some poor witch would volunteer for a dangerous and unhealthy exploring expedit

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

es of numbers with the letters of the alphabet, the planets, stars, zodiacal signs and other astronomical terms, a form of divination became practiced, by which the professors attempted to foretell the future, life and death, good and evil fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so-called horoscopes- schemes of the arrangement of the planets at the moment of birth, from which all the important phases of the life can be inferred by some few pernumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sons. the kabalah became a means of ha

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

unto that darkly splendid world, defile not thy brilliant flame with the earthly dress of matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "the higher powers build up the body of the holy man" the law of karma was as much a feature of the chald an philosophy as it is of the theosophy of today: from a passage in ficinus, we read "the soul perpetually runs and passes through all things in a certain space of time, which being performed it is present

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nly call for items expensive to procure and for knowledge of ancient languages and tongues, though that is not true of all high magick. there was a time when, to practice high magick, it was necessary to apprentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the wealth and the learning. high magick is the transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities, capable of doing one's bidding. motive is the driving force of these magicks and is critical for success. in recent years there has been a change from the tradition

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