Michael Wynn's Occult Reference Library
THE REALM,THE REALMS

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1 10 INITIATION CEREMONY

on. hiero: let us rehearse the prayer of the earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brillia

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even

ally at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her stron

lixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well as matters concerning your home and family. it is also used for magick concerning animals, all who work with their hands, especially in agriculture, horticulture and environmentalism, in finance or mai

sdom and, above all, common sense. they are a reminder that what is of worth does not necessarily offer excitement or instant results. earth's colours are green or brown. its zodiacal signs are taurus, virgo and capricorn. air air represents dawn, spring and the quarter and direction of the east. some practitioners open their circles facing this direction, rather than the more usual north. air is the realm of potential of new beginnings, change, action, travel, house or career moves, knowledge and learning, communication, the media and technology. it can therefore be used for magick concerning all who work in commerce, medicine, teaching, the retail trades, the media and science and all who are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle

o are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are

, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia

mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to reach beyond the material and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

way as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the cel

nce and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have

, for the gods are forgetful, and very far away. his word is engaigai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur th

ly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge "hear me, and make, etc. with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto. let the adept take note of the wording of the charge. the "firmament" is the ruach, the "mental plane; it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms<correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions. there is no absolute validity

voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the adept to witness their will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution of all his perplexities. thus

ALEISTER CROWLEY MAGICK WITHOUT TEARS

will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and sing songs calculated to attract current coin of the realm from a discerning public! the two actions are ultimately identical- see al i, 22- and your perception of that fact would make you an initiate of very high standing; but in the work-a-day world, you are "really" the fair lady, and leave the minstrel to grow infirm and old and hire an orphan boy to carry his banjo! now then, what bothers me it this: have i or have i not explained this matt

ALEISTER CROWLEY THE QABALAH

used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the 6 athbash and abgath appear in both tables. abgad appears in the rational table, albam in neither t.s. 7 all these tables appear in agrippa s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the right table t.s. 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic royal arch cipher is based on a similar principle t.s. liber lviii 9 variations found in the spelling of c

a.c [it was published in equinox i (8] 59 i.e, the chald an oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= t

ALEISTER CROWLEY THE SWORD OF SONG

ence: such a dark device i see! nor lull my soul in the caress of buddha s maya fashioned it. 41 my mind seems ready to agree; 330 but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 335 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? 340 blavatsky s himalayan balm43 aids us no whit if to improve thus the all-light, all-life, all-love, by evolution s myrrh and gall, it would not then have been the all. 345 thus all conceptions fail and fall. but see the cyclop dia-article on metaphysics; miss no particle the sword of song 34 the advaitist position. mind s superior functions

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 child should atone for mere indignity or discomfort to another, were he the greatest in the realm. to-day we all agree; we smile or sneer if any one should differ. king lear got caught in the rain let us go and kill a million men! is an argument not much understood of radical clubs, and even jingos would pause, did they but take the precaution of indulging in a mild aperient before recording their opinions. the sword of song 50 in scenes iii, vi, and vii, edmund, disgusted beyond all

ALEISTER CROWLEY EQUINOX EQ I 2 2

slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret

r terror- stricken eyes. similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden changing, the leaping from blue seas to silver temples, and the rushing past fiery pillars, people worshipping, red garments, hawks; and then square pillars, an eye, or a flock of eagles, is not due to disorder in the realm of the vision, but to the want of paraphrase in the mind of the beholder when he, on his return, attempts to interpret what he has seen in rational symbols and words. 318 a chain of thought is simply a series of vibrations arising from the contact of a sense with a symbol or a series of symbols "if controlled by the reasoning power, and licensed by the will, such vibrations will be balan

ALEISTER CROWLEY EQUINOX EQ I 2

y did i take to climbing, not to cricket? 76 so for every known fact that concerns one- and all known facts concern one, if only to ask "why do i know this fact" how does it all fit in? it must, for the universe is not insane- that blackness has been passed. who then am i? and why? and why? reaching ecstasy or samadhi through this channel, the riddle of kamma is answered, and one is able to enter the realm of pure consciousness. the universe, mastered long ere now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam

ALEISTER CROWLEY EQUINOX EQ I 3 2

nder him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to th

o christ, or the top-hat and gin-bottle of a west african ju-ju, so long as we pray with our whole heart; and eventually, as the vision informs, belief, faith, prayer, worship and supplication vanish, the 246 burning- glass of our will has set on fire the white sheet of paper that had been our ideal; it crumples, turns brown, blackens, and bursts into flame. the gates of the mind swing apart, and the realm into which we rush is as different from the realm which we had contemplated as our ideal as the burning fire is to the cool white paper we had looked upon. for those who cannot thus believe, who in fact have no faith in prayer, there are yet other ways for them to travel, as we shall presently see; in fact so many that each could travel by a different road and yet arrive at the same dest

ALEISTER CROWLEY EQUINOX EQ I 4 2

the same direction, and equally favoured by providence, will arrive at the same place, will two persons of similar temperament come to the same territory in hasheesh, see the same mysteries of their being, and get the same hitherto unconceived facts. it is this characteristic which, beyond all gainsaying, proves the definite existence of the most wondrous of the hasheesh disclosed states of mind. the realm of that stimulus is no vagary; it as much exists and england. we are never so absurd as to expect to see insane men by the dozen all holding to the same hallucination without having had any communication with each other. as i said once previously, after my acquaintance with the realm of witchery had become, probably, about as universal as anybody's, when i chanced to be called to take ca

ALEISTER CROWLEY EQUINOX EQ I 4

alse desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the realm of m y to that of truth in sam dhi. the most important of these are: 1. gana yoga. union by knowledge. 2. raha yoga. union by will 3. bhakta yoga. union by love. 65 4. hatha yoga. union by courage. 5. mantra yoga. union though speech. 6. karma yoga. union though work.36 the two chief of these six methods according to the bhagavad-g ta are: yoga by s khya (raja yoga, and yoga by action (k

ALEISTER CROWLEY EQUINOX EQ I 6 2

of the snake that her beautiful body held. 116 but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grievious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul, in the reign of a tortured lamb, in the realm of a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret swe

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

thor pointing out that the atom of the chemist, of the physicist, of the mathematician, and of the metaphysician were four totally different things. that is another reason why it is not possible to be dogmatic in dealing with these questions. nevertheless, rightly or wrongly, i have a very definite hypothesis to put before you. when we talk about radium. we are, in all probability, venturing into the realm of etheric substance, the region of ether, or of protyle. protyle was a word coined by sir william crookes, and is defined by him as follows "protyle is a word analogous to protoplasm, to express the idea of the original primal matter before the evolution of the chemical elements. the word i have ventured to use for this purpose is compounded of a greek word `earlier than' and `the stuff

realms as are inferred when we speak about "centres of energy "negative and positive force" and "electrical phenomena; and the emphasis is being laid more and more upon quality rather than upon what has been called substance. the further we look ahead, the wider our speculations become, and the more we attempt to account for telepathic, psychic and other phenomena, the more we shall trespass into the realm of what is now the subjective and the subconscious, and the more we shall be forced to express ourselves in terms of quality or of energy. if we succeed at all in accounting for that which is unusual, for that which is as yet inexplicable to us, and in ascertaining the reality of the occult, we shall bring about a condition which might almost be called paradoxical. we shall gradually mak

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ows of those he daily contacts; he feels them to be his joys and pains and sorrows, and yet he is not incapacitated thereby- 54- initiation, human and solar copyright 1998 lucis trust chapter x the universality of initiation it has been emphasised many times in the occult teachings that the process of initiation, as it is usually understood, is an abnormal and not a normal one. all progression in the realm of consciousness is naturally by a graded series of awakenings, but this would proceed much more gradually and cover a longer period of time than is the case under our present planetary conditions. this particular mode of developing the consciousness of the human family was initiated by the hierarchy during the atlantean root-race at the latter end of the fourth sub-race, and will persis

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

marks. 2. it produces periodic manifestation. 3. causes triangular linking. 4. produces a relation between three centres. i. introductory remarks we have now concluded our consideration of thought forms, having viewed the whole universe (including man) as an embodied thought, and having dealt with the ability of man himself to create forms for the clothing of his ideas. we now return once more to the realm of technicalities, and to the more scientific part of our thesis. i use the word "scientific" for that which will be said concerns that which is proven and known to occultists, and deals with facts. the modern fact of the modern scientist is his approximation of a part, and often an infinitesimal part, of some greater whole, and even then it concerns only the most objective part of manif

ation, for that which is the essence is not regarded as a reality at all by them as it is by the real occult knower. that which we see and can touch is but an effect of inner underlying causes. the occultist does not concern himself with effects, but only with their originating cause. the modern scientist, therefore, is not as yet occupying himself with causes, and during the past only approached the realm of these initiatory impulses when he began to comprehend the energy aspect of matter, and to consider the nature of the atom. when he can pass more directly in his thoughts to the discussion and consideration of the etheric substratum which underlies the tangible, then and only then will he be entering the domain of causes, and even in this case, only those physical causes which underlie

eld themselves to the divine impulse" it is not possible to say much more anent these two last hierarchies. much that concerns them has been covered in the section of this treatise which deals with the fire of matter. i would only point out that just as we teach in the occult wisdom that there is a definite progression from one kingdom into the next higher above, so there is a similar activity in the realm of the hierarchies. the lives which compose a hierarchy pass in ordered cycles into the next above, though the word "above" but serves to mislead. it is consciousness and realisation which must be considered as being transferred and the consciousness of one hierarchy expands into that of the next higher. this can also be viewed in terms of energy. the negative lives of a hierarchy follow

hildren of the present age are expressing, will see it demonstrated to such an extent as to place etheric electrical phenomena beyond all dispute. this will be done by the coming in of egos who are fully conscious on the etheric levels and who can see all that which is now the subject of speculation. they from their great numbers and high stage of intellectuality will rescue the whole matter from the realm of controversy and demonstrate the facts. the work of building forms will never be understood till the true function of the etheric body is realised. it is the attractive agent for those lives which are so low an order as to be occultly inert. these lives, which are not included in the list of hierarchies, are acted upon by the sixth and seventh groups and by the energy emanating from th

it should also be noted that the adept who undergoes the discipline and who passes through initiatory rites which will enable him to tread those seven paths, has transcended colour, has passed beyond the veil and has expanded his consciousness so that he is at-one with the conscious life of his planetary logos. he has therefore arrived at a stage incomprehensible to man now; he is passing out of the realm of substantial forms altogether into the realm of energy. he knows the life of the two aspects, the soul and the body, and is passing away from the realm of awareness altogether. this will sound to the average reader as a foolish jingling of words and a splitting of hairs but he who reasons by the law of correspondences and who has grasped the basic essential relativity of the three aspe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4

led that it becomes possible for the inner ruling entity to liberate himself from thraldom and impose his vibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the position of observer, or perceiver and of seer. when he can do this the lower "spectacle" of the rapidly changing forms of thought and desire fades away, and the realm of the soul, the true field of soul knowledge, can be seen and contacted. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. in the original the word "pleasure" does not occur; the thought conveyed is more technical, and is usually translated as "not painful" nevertheless, the underlying thought is the hindrance to realization caused by the

r intense focussing) results in meditation and meditation flowers forth as contemplation. 19. the samadhi just described passes not beyond the bounds of the phenomenal world; it passes not beyond the gods and those concerned with the concrete world. it should be noted here that the results achieved in the processes dealt with in sutras seventeen and eighteen only carry the aspirant to the edge of the realm of the soul, to the new field of knowledge of which he has become aware. he is still confined to the three worlds. all that he has succeeded in doing is stilling the modifications of the mental body so that for the first time the man (on the physical plane and in his physical brain) becomes cognisant of what lies beyond those three worlds that is, the soul, its range of vision and its kn

od, the ego or the higher self. he is stated to be 1. untouched by limitation. he is no longer "cribbed, cabined and confined" by the lower quaternary. he is no longer crucified upon the cross of matter. the four lower sheaths dense, etheric, emotional and mental are no longer his prison. they are but instruments which he can use or vacate at will. his will functions freely and if he stays within the realm of the three worlds, it is of his own choice, and his self-imposed limitation can be terminated at will. he is master in the three worlds, a son of god dominating and controlling the lower creations. 2. free from karma. through knowledge of the law he has adjusted all his karma, paid all his debts, cancelled all his obligations, settled all claims against him, and through his subjective

spiritual man. now we touch upon certain aspects of the raja yoga philosophy and the key to the understanding of this sutra is found in the word detachment. the aspirant (as he makes his sense contacts and through the medium of the five senses comes into touch with the phenomenal world) will gradually assume more and more the position of onlooker. his consciousness therefore shifts slowly out of the realm of the sense vehicles into that of the "dweller in the body" it is interesting to note here, the hindu teaching upon the uses of the tongue and the entire region of the nose and the palate. the orthodox oriental teaching gives the following suggestions: method sense result 1. concentration upon the tip of the nose. smell. perfumes. 2. concentration upon the root of the tongue. hearing .s

is the state of "meditation without seed" free from the rational use of the mind, and its faculty to concretise. the object (which is brought into the mind consciousness through recollection or memory) is no longer considered, and the word which designates it and expresses its power is no longer heard. only the idea of which the other two are expressions is realized, and the perceiver enters into the realm of ideas and of causes. this is pure contemplation, free from forms and thought. in it the perceiver looks out upon the world of causes; he sees with clear vision the divine impulses; then having thus contemplated the inner workings of the kingdom of god, he reflects back into the quiescent mental body or mind that which he has seen, and that mental body throws down the knowledge gained

be seen; the lower vibrations will no longer be sensed; colour will no longer be seen; only light will be known; vision will be lost sight of, and the sound or word will alone be heard. the "eye of shiva" will be left and with that the seer will identify himself. in the above fourfold elimination, the stages of realization are hinted at those stages which lead a man out of the world of form into the realm of the formless. students will find it interesting to compare the four stages whereby "seeded meditation" progresses, with the four above. it might be pointed out also that in any meditation wherein consciousness is recognized, then an object is present; in any meditation wherein the perceiver is aware of that which is to be seen, then there is as yet a condition of form perception. only

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyright 1998 lucis trust "science is

ts mission and will not measure up to the soaring demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living. the success of the future of the race is bound up with the success of those individuals who have the capacity to achieve greater, because more spiritual, things. these units of the human family must be discovered and encoura

together.6(18) the door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living. the success of the future of the race is bound up with the success of those individuals who have the capacity to achieve greater, because more spiritual, things. these units of the human family must be discovered and encouraged to go on and to penetrate into the realm of the intangible. they must be cultured and trained and given an education which will be adapted to the highest and the best that is in them. such an education requires a proper perception of individual growth- 13- from intellect to intuition copyright 1998 lucis trust and status, and a right understanding of what the next step in any given case should be. it requires insight, sympathy

growth- 13- from intellect to intuition copyright 1998 lucis trust and status, and a right understanding of what the next step in any given case should be. it requires insight, sympathy and understanding on the part of the teacher. there is an increasing realization among educators of this need to lift the more advanced educational processes and so raise those subjected to their influence out of the realm of the purely analytical critical mind into that of pure reason and intuitive perception. bertrand russell points out that "education should not aim at a passive awareness of dead facts but at an activity directed towards the world that our efforts are to create" but we must remember that creation posits an alive and functioning creator, acting with intention and utilizing the creative i

as characterized the world figures of the past. is it not in line with evolutionary development that the real goal of education is to lead humanity out of the fourth or human kingdom into that spiritual realm where the pioneers whom we call mystics, and the standard-setting figures of the race live and move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer world. since we can s

tual approach and of the subordination of the entire personality to the drive towards spiritual realities. all purely mental types and all truly coordinated personalities are mystics at heart, and have passed through the mystical stage at some time or other in some life. as the intellect takes hold and the mind develops, this may temporarily fade into the background and be relegated for a time to the realm of the subconscious. but the emphasis is eventually and inevitably laid upon the will to know, and the drive of the life (no longer satisfied with the outer and external aspects of manifestation) is towards knowledge of the soul and the use of the mind in the apprehension of spiritual truth. the head and the heart become united in their endeavor. mind and pure reason are blended with lov

is based on belief in a god who can give. the other involves the mental nature and is based on belief in the divinity of man himself, though it does it negate the mystical premises of the other group. it will be found, however, that the words mystic and mystical are very loosely used and cover not only the pure mystic, with his visions and sensory reactions, but also those who are transiting into the realm of pure knowledge and of certainty. they cover those states which are unexpected and intangible, being based on pure aspiration and devotion, and also those which are the outcome of an ordered intelligent approach to reality, and which are susceptible of repetition under the laws which the knower has learnt. bertrand russell deals with these two groups in a most interesting way, though h

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

tary so as to demonstrate to the aspirant how much is given him for his consideration and helping if he knows how to read and ponder upon that which he reads. the brief exegesis of rule i gives the following statements: 1. the white magician is one who is in touch with his soul. 2. he is receptive to and aware of the purpose and the plan of his soul. 3. he is capable of receiving impressions from the realm of spirit and of registering them in his physical brain. 4. it is stated also that white magic a. works from above downwards. b. is the result of solar vibration, and therefore of egoic energy- 35- a treatise on white magic copyright 1998 lucis trust c. is not an effect of the vibration of the form side of life, being divorced from emotion and mental impulse. 5. the downflow of energy fr

ork, whilst the idea of a cyclic response to soul impulse lies back of the activities of a morning meditation, a noonday recollection, and an evening review. a larger ebb and flow is also indicated in the two aspects of the full moon and the new moon. let this be borne in mind. may there be a full and steady play of cyclic force from the kingdom of spirit upon each one of us calling us forth into the realm of light, love and service and producing a cyclic response from each one! may there be a constant interchange between those who teach and the disciple who seeks instruction! much preliminary work will have to be done. the disciple on the physical plane and the inner teacher (whether one of the great ones or the "master within the heart) need to know each other somewhat, and to accustom t

hing out energy through the medium of that word through the entire system which his soul animates his mental, emotional, vital, and physical instruments. c. he sounds the word literally on the physical plane, thus affecting the three grades of matter in his environment. all the time that he is thus occupied he is "holding the mind steady in the light, and is keeping his consciousness immovably in the realm of the soul. d. also he carries forward (and this is the most difficult stage) a paralleling activity of a steady visualization of the thought form through which he hopes to express that aspect of the plan which he has contacted, and which he hopes to bring into active being through his own life and in his own environment. this is only truly possible when a steady rapport has been establ

the true comprehension of the sound, of the triple aum, the synthesizing factor in manifestation appears only to the one who stands master of the three worlds. the word vibration must next engage our attention but it may not be dissociated from the next word in the sequence form. vibration, the effect of divine activity, is two-fold. there is the first effect in which the vibration (issuing from the realm of subjectivity in response to sound and light) produces response in matter, and therefore attracts or calls together the atoms out of which molecules, cells, organisms and finally the integrated form can be built. this effected, the aspect of vibration is to be noted as a duality. the form, through the medium of the five senses, becomes aware of the vibratory aspect of all forms in the

g. it will be apparent therefore how necessary it is to go slowly in these matters, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the three worlds of its endeavour. the interpreting, organising, understanding mind is unable to pla

ul is that of its forthgoing into incarnation and its return or flowing back into the centre from whence it came. according to the point of view will be the understanding of this ebb and flow. souls might esoterically be regarded as those "seeking the light of experience" and therefore turned towards physical expression, and those "seeking the light of understanding, and therefore retreating from the realm of human undertaking to forge their way inward into the soul consciousness, and so become "dwellers in the light eternal. without appreciating the significance of the terms, the psychologists have sensed these cycles and call certain types, extraverts, and others, introverts. these mark an ebb and flow in individual experience and are the tiny life correspondences to the great soul cycle

control of his mechanism (physical, emotional, and mental) can work consciously en rapport with the soul in all forms. this will be possible only as the race grasps the above hypothesis, and recognizes it as a possibility and seeks to demonstrate the fact of the soul-factor lying back of its structure or body of manifestation, or equally, seeks to disprove it. all great scientists and workers in the realm of objective nature have worked as souls, and all the most amazing of the developments in the realm of physics and chemistry, as in other departments of human knowledge, have been made when the worker in any particular field has launched forth with faith in some hypothesis he has formed, and has investigated and progressed his work forward stage by stage until he has contacted an aspect

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

gence. b. seven groups of energies which are the medium through which the three major groups express the divine qualities. c. forty-nine groups of forces to which all forms respond and which constitute the body of expression for the seven, who in their turn are reflections of the three divine qualities. in some mysterious ways, therefore, the differentiations which manifest in nature are found in the realm of quality and not in the realm of reality. it is with the seven groups of souls (or soul energies) that we shall deal, and with the threefold forms in the fourth kingdom of nature which they create, and through which they have to express the quality of their ray group and the energy of that one of the three essential groups to which their soul ray is related. we shall therefore, if poss

our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these mat

ement and of poise has been able to do this intuiting, and to concretise the idea. groups of students meditating synchronously should now attempt to do the same. the effort to synchronise effort does not relate so much to the time element as to unity of intent and of purpose- 14- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there is to be found today in the realm of the intuition much of wonder; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through its many aspirants, can today precipitate this "raincloud" so that the brains of men everywhere can register the contact. hitherto this has been the privilege of the illu

, reality and beauty which the universe declares. guard yourself at the same time from mystical rhapsodies anent the one life, which are apt to be no more than the negation of all mental apprehension and a luxuriating in the sensuous perception of a highly developed and high grade emotional nature. all our considerations therefore in this treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language of duality, and this i shall do, not because i seek to emphasize it to the neglect of unity (for this unity is to me somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum betwee

t of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intelligence of the average man. it is necessary for all students who seek illumination and a right apprehension of truth to drop the emphasis so often laid upon certain aspects and presentations of truth being spiritual and others being mental. it is in the realm of so-called mind that the great principle of separateness is found. it is also in the realm of mind that the great at-one-ment is made. the words of the initiate paul have here a fitting place, wherein he says "let this mind be in you which was also in christ" and adds in another place that christ had made "in himself, of twain, one new man. it is through the mind that theory is formula

ace but a sword, and esoterically, he has been the "cosmic divider" why? because, in establishing unity, he also makes a distinction between body and soul. body and soul are, however, only two parts of one whole, and this must not be forgotten. in establishing the fact of the soul and its expression, the body, the totality emerges in completeness. how will this revelation come? we enter here into the realm of foretelling and of prevision to which many have an objection on the ground that the thing of the moment is that which aids the soul's spiritual living; they feel that the holding out of promises of future help and revelation, and the encouragement in the aspirant of a happy speculation and an idle expectancy carry the seeds- 68- a treatise on the seven rays- volume i: esoteric psychol

that self with the soul. it is, however, from the field of science that the greatest help will come. the fact of the soul will eventually be proved through the study of light and of radiation and through a coming evolution in particles of light. through this imminent development we shall find ourselves seeing more and penetrating deeper into that which we see today. one of the recognised facts in the realm of natural science has been the cyclic change in the fauna and flora of our planet. animals, plentiful and familiar many thousands of years ago, are now extinct, and by means of their bones we endeavour to reconstruct their forms. flowers and trees that once covered the surface of our planet have now entirely disappeared and only their fossilized remains are left to indicate to us a vege

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the sun was in aries, the ram, produced in religious symbology the emphasis of the goat or ram, and how in our present age of pisces, the fishes, those influences have coloured our christian symbology so that the fish preponderates in our new testament and in our eschatological symbology. the new incoming rays, energies and influences must surely be destined to produce equal effects, not only in the realm of physical phenomena but also in the world of spiritual values. the atoms of the human brain are being "awakened" as never before, and those millions of cells which, we are told, are to be found inactive and dormant in the human brain may be brought into functioning activity, bringing with them that intuitive insight which will recognise the coming spiritual revelation. today the world

at each of the five crises through which christ passed. then will mankind enter into the world of causes and of knowing. we shall dwell in the inner world of reality, and the outer appearance of physical living will be known to be only symbolic of inner conditions and happenings. then we shall begin to work and live as those who are initiate in the mysteries, and our lives will be regulated from the realm of reality where christ and his disciples of all time (the church invisible) guide and control human affairs- 20- from bethlehem to calvary copyright 1998 lucis trust the goal which they have in view and the end towards which they are working has been summed up for us in a commentary upon an ancient tibetan scripture. the words are as follows "all beauty, all goodness, all that makes for

ntering steadily into the world of spiritual realities, because "there is a road from every natural group of facts to every spiritual reality in the universe; and the essential nature of mind forces it always in some degree to traverse this road."26 at this "end of the age" man stands before the door of opportunity, and, because he is in process of discovering his own divinity, he will enter into the realm of real values and arrive at a truer knowledge of god. the mystery of the new birth confronts him, and through that experience he must pass. this divinity in man must be brought to the birth, both in the individual and in the race, and thus can the kingdom of god on earth be brought into being. 3 all of these five initiations have certain basic points in common, resemblances which in the

nd on earth peace, good will towards men? we like to think that it can be so. we dread the moment when our futility appears as we look upon the stars of heaven, realising that there are thousands of millions of universes and tens of thousands of millions of constellations! we are such specks in a great immensity. perhaps we are of more importance than we had guessed. perhaps what happens to us in the realm of consciousness really does matter in the cosmic scheme. we know that it does not much matter what happens to the body. it is what happens in and through that body which counts. perhaps what happens in and through the body, which we call a planet, indwelt likewise by god, is of vital moment in the plans of god himself. this would give meaning to life; it is only when we apprehend meanin

is still operative is the normal psychology of the primitive, a state of 'natural somnambulism' with its distinctive forms of sensitiveness, telepathy, and second-sight, a direct apprehension akin to the artist's of the whole in its parts, of the essential in a multiplicity of detail."34 to this the symbols of the devil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent swinging between these pairs of opposites, until eventually the balance is achieved and, from then on, he moves towards that which is divine. it might profit all of us if we pondered long and deeply at times upon these two extremities of human existence good and evil, light and dark, life and form, spirit and matter, the self and the n

n two aspects of his nature the material and the divine and as god-man he overcame the evil one. primarily, both temptations lay in the region of desire. the call is to personal desirelessness- 80- from bethlehem to calvary copyright 1998 lucis trust so with christ, desire was transmuted into power, though victory achieved led to developments which had in them the possibility of danger. it was in the realm of power that christ was next tried. a character that has been carried to a high degree of perfection and which has established a unity between the source of power, the soul, and the instrument of power, the personal lower self, produces what we call a personality. that personality can be a definite source of danger to its owner. the sense of power, the knowledge of achievement, the real

vinity. some are really sub-human as yet. others are simply human, and still others are beginning to display qualities and characteristics which are super-human. the question might justifiably arise: when does the possibility come to man of transcending the human, and becoming divine? two factors will at that time control. he will have transcended the emotional and physical natures, and, entering the realm of thought, he should be responding in some way to ideals as they are presented to him by the thinkers of the world. there must come a time in the progress of each human being when the development of the triple human nature physical, emotional and mental reaches a point of possible synthesis. he then becomes a personality. he thinks. he decides. he determines. he assumes control of his l

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

s divinity" all that concerns humanity at this time is the necessity for a revelation and a gradual apprehension of the plan which will enable man to a. work consciously and intelligently, b. realise the relation of form and quality to life, c. produce that inner transmutation which will bring into manifestation the fifth kingdom in nature, the kingdom of souls. all this has to be accomplished in the realm of conscious awareness or response, through the medium of steadily improving vehicles or response mechanisms, and with the aid of spiritual understanding and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following th

they are as yet unable to materialise, owing to the inadequacy of their equipment. they affirm their belief in terms of accomplished fact and cause much stumbling among the little ones. but at the same time, they are working towards the goal. they are mentally in touch with the ideal and with the plan. they are aware of forces and energies utterly unknown to the majority. their only mistake is in the realm of time, for they affirm prematurely that which some day they will be. when initiation becomes possible, it indicates that two great groups of energies (those of the triple integrated personality and those of the soul or solar angel) are beginning to fuse and blend. the energy of the soul is beginning to dominate and to control the lower types of force, and according to the ray of the so

of divine influence. 3. integrate the three sheaths into a unity which for three and sometimes seven lives (occasionally eleven lives) will function as a dominant personality in some field of wide expression, using the energy of ambition to bring this about- 9- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. re-orient the lower individual self so that the realm of its desires and the satisfaction of personality achievement will eventually be relegated to their rightful place. 5. galvanise the self-assertive man into that realisation of new achievements which will direct his steps on to the path of discipleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-interested and personal ambition, the needs of the

ctions into the world of human endeavor, and into the world of soul activity. just as the soul makes a way for itself by projecting itself in a thread or stream of energy into the three worlds, so the disciple begins consciously to project himself into the higher worlds. his energy goes forth, through the medium of the controlled and directed mind, into the world of higher spiritual mind and into the realm of the intuition. a reciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way (a term frequently employed) comes into being between the personality and the spiritual triad, via the soul body, just as the soul came into definite contact with the brain via the mind. this "lighted way" is the illumin

the realism of people who are personalities (integrated and separative) or of souls (aligned and group-conscious. here is the major divergence in the world today; with the weight of the power on the side of separation, as it is the line of least resistance, and of critical differentiations. a balancing of the two will gradually take place, with the weight of world idealism gradually shifting into the realm of soul unification, until eventually (but not for quite a while) the emphasis of world thought will be definitely and permanently on "the side of the angels" note the occult truth of that familiar phrase. therefore we can look for the new laws, governing soul life, which is group life, to begin to function and make their presence felt. this will at first increase the world difficulty; h

ed by the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, almost entirely oriented towards the physical life. these souls are the modern correspondences to the old lemurian cultures. 4. the souls who are primarily emotional. the mind nature is not functioning strongly, and only rarely does it swing into activity, and the physical body is slipping steadily into the realm of the unconscious. in every race and nation there are millions of such souls in existence. they may be regarded as the modern atlanteans. 5. those souls who can now be classed as intelligent human beings, capable of mental application, if trained, and showing that they can think when need arises. they are still, nevertheless, predominantly emotional. they constitute the bulk of modern h

orms. the phenomena of the vegetable kingdom, for instance, and that of the animal kingdom are vastly unlike each other. in the fifth kingdom, however, a new condition or state of affairs will be found. the outer phenomenal appearance will be retained as far as the form is concerned, though refinement and quality will be intensified. the kingdom of god materialises in and through humanity. but in the realm of consciousness a very different state of affairs will be found. a master of the wisdom appears phenomenally to be a human being. he has the physical attributes, functions, habits and mechanism of the fourth kingdom in nature, but within the form, the consciousness is entirely changed. the analysis, therefore, referred to in these pages relates to a distinction in consciousness and not

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

our soul in your sixth ray astral body instead of in your mind, so that intelligent love may be your outstanding characteristic. this shift will do certain things for you and in you: 1. it will create a temporary upheaval in your life and, therefore, naturally affect your solar plexus, producing a period of real difficulty. 2. it will transfer the energy of the soul and the force of the mind into the realm of the emotions and of sensitive feeling response, thereby greatly increasing your usefulness but also increasing for you the "dire pain of life itself; this is a pain with which all disciples must learn to live and from which all disciples must inevitably suffer- 94- discipleship in the new age- volume i copyright 1998 lucis trust 3. it will stimulate your brain cells and swing into act

wisdom. the man who is fearless, wise and loving can do anything and the effects will be harmless and good producing. persevere with the meditation upon which you are now engaged. meditate constantly upon the will consecrated to active, loving service. it is the use of the will that is of importance to a disciple, for the rightly directed will is the controller of force and the disciple works in the realm of forces. and, my brother, not only karmically but because the same great master has been our guide, there is work that you and i can do both inwardly and outwardly in the world. there is true service that you can render. but your work is that of director and inspirer. very seldom is the second ray disciple a good executive, unless the secondary ray makes him so. executive work and orga

but there you will not find them. it was this idea i had in mind when i told you in an earlier communication to "seek out a sun and feed its life" i gave you no suggestion to do more than let time take care of those stars whose size is small and their radiance limited. one of the difficult things for humble aspirants to grasp is that peculiar moment in their life history when they must shift into the realm of discriminating work. this fits them to work as we, the teachers upon the inner side, have learned to work. we work not with all who would demand our aid but leave the "lesser lights" to be handled by our disciples and the lesser teachers. we confine ourselves to training those stronger souls, those more potent people whose lives can be "focussed in radiance" and whose response and eff

result of the past few months. again i say: be not discouraged. by our failures and our reactions to glamour, we learn to tread with confidence the way of light. by our falling into criticism, we can gauge our soul quality. neither criticism of those who lead my group and with whom you have been affiliated, nor criticism of those who lead the group upon the astral plane which has brought you into the realm of glamour, will do more than reveal to you that personality reactions block the way of the soul. in the last analysis, your problem is not which of these two lines of teaching you will accept or which of certain guiding personalities are my representatives. your problem is whether your intuition can discern between a soul vibration and the vibration of a high grade astral form. your tib

soul is fluid in adjustment but undeviating in aim. likewise, the brilliant fanatical devotion to this, that or the other person or ideal must give place to the gentle unchanging love of the soul the love of your soul for the soul of others. in this lies for you a hint and your future success. i think you will realise whereof i speak. in conformity to soul impulse mould your life and shift out of the realm of high desire and aspiration into that of settled purpose and an undeviating attachment to reality. you can resume your active study work and your meditation work as outlined by me below. when you are meditating see to it that you are relaxed and sit not so fiercely erect as is your usual custom. rest back somewhat, achieving comfort and self-forgetfulness. the meditation given will pro

ightly so, how this intuitive sensitiveness of yours can be of service to the group with which you are associated. let me, if you will, give you a meditation which will render group service and which will aid me in my work of awakening these members of my ashram to the light of the intuition. this meditation is based on the recognition that separation is founded on personality living, but that in the realm of the soul there is no separation but only a free circulation of spiritual life, light and love. do this meditation once a week and also at the time of the full moon, but continue with that already assigned by me in my last instruction to you, as your own daily exercise. i would like to point out that if you work this way, with the emphasis laid upon the giving-forth aspect, there will

ithout the sense of undue pressure or rush. when the time problem is solved by you, you will enter into a greatly increased usefulness. in this there has already been real advance, but the effort can be carried still further forward when your interest in the significance of time is evoked more fully. but this must be done gradually, for the creative, intuitive worker has the problem of working in the realm of the timeless, and from that point of awareness he must employ time in the art of producing that which he seeks to express. you will understand whereof i speak. seek for the next few months, therefore, to increase your intuitive service, to be the master of your time, to walk through life and to handle all your relations from that centre of peace whereof you know, and which is to you t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ason for optimism. the problem of the negro falls into two divisions: the problem of the future of the african negro and the problem of the future of the negro in the western hemisphere. africa is potential and the destiny of its countless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to the alien races who seek to dominate them remains still in the realm of political manoeuvring and commercial greed. it should, however, be recognized that in spite of the many attendant evils which follow ever on the trail of the exploiting white man, the impact of the white races on the "black continent" has brought great evolutionary development and benefits education, medical aid, the ending of the ceaseless tribal wars, sanitation, and a more enlighte

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

out the four noble truths, which satisfactorily and eternally answer man's demand of why. these truths can be summarised as follows: the buddha taught that misery and suffering were of man's own making and that the focussing of human desire upon the undesirable, the ephemeral and the material was the cause of all despair, all hatred and competition, and the reason why man found himself living in the realm of death the realm of physical living, which is the true death of the spirit. he made a unique contribution to the teaching given by hercules and vyasa, and added to the structure of truth which they had erected. thus he prepared the way for christ. between the times of these two great teachers, the buddha and the christ, lesser teachers appeared to amplify and add to the already given b

nto himself (rom. xiv.7) and no nation either; the goal of all human effort is loving understanding, prompted by a programme of love and right human relations for all mankind- 71- the reappearance of the christ copyright 1998 lucis trust if the lives of these two great teachers can be comprehended and their teachings be wrought out in the lives of men anew today, in the world of human affairs, in the realm of human thinking and in the arena of political and economic intercourse, the present world order (which is so largely disorder) can be so modified and changed that a new world order and a new race of men can gradually come into being. world glamour will be dissipated and world illusion be dispelled. within the world of glamour the world of the astral plane and of the emotions appeared

n of emotional, solar plexus activity. that is a statement of fact; it is the hearts of men which respond to the call of christ and it is those hearts which are becoming invocative today. the agonising emotional cycle through which humanity has passed during the past one hundred years, and the emotional tension in which men today live are also playing their part in fitting humanity to emerge into the realm of clear thought; this will mark a significant turning point in human history and will be one of the results of christ's future scientific work (if i may use this term) with the hearts of men, bringing them into rapport with the heart of god. because of the magnitude of this theme and the wide extent of the psychological area in which the mass of men now live, i cannot further enlarge. t

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

pressing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked as the result of human need and human demand for succour. this demand curiously enough remains largely in the realm of the first ray influence for the desperate need of humanity is evoking the will aspect and that ray embodies the divine will-to-good and remains immutable and is for the first time in the history of humanity being invoked on a large scale. this statement is definitely encouraging, if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefor

rnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, wo

ve is primarily concentrated (for purposes of hierarchical activity) in the new group of world servers. this group has been chosen by the hierarchy as its main channel of expression. this group, composed as it is of all world disciples and all working initiates, finds its representatives in every group of idealists and servers and in every body of people who express human thought, particularly in the realm of human betterment and uplift. through them, the potency of love-wisdom can express itself. these people are frequently misunderstood, for the love which they express differs widely from the sentimental, affectionate personal interest of the average worker. they are occupied mainly with the interests and the good of the whole group with which they may be associated; they are not primari

nd the other- 14- the destiny of the nations copyright 1998 lucis trust because its hold and its power, its influence and its effects will be of an increasing momentum. one is potent in producing the necessity for the present chaos; the other is potential and holds in its activity the seeds of the future. this is a fact of great interest and of really practical import. it takes us, moreover, into the realm of prevision. i would have you remember, at this point, that no prevision is divorced entirely from the past but that there must always be the seed of truth. the law of cause and effect holds good eternally and particularly so in the realm of spiritual insight (so rapidly developing at this time) which enables the seer to see the future as it may be and to forecast coming eventualities

h is the group correspondence within the family of nations to the materiality of the individual. 2. the problem of sex which will involve a truer understanding of the law of attraction. 3. the problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona- 18- the destiny of the nations copyright 1998 lucis trust 4. the problem of the jews which is symbolically the problem of humanity as a whole. it is today for the first time definitely a humanitarian problem and one which is closely tied up with the fourth kingdom in nature because th

uses are considered instead of the superficial objective reasons, then real progress will be made in the process of releasing humanity from the thraldom and the narrowness of the present civilisation and from the influence of the forces and energies which are responsible for the situation. these will be understood, correctly handled and rightly directed towards constructive and desirable ends. in the realm of this conflict, the great and fundamental law that "energy follows thought" always holds good, and one of the conditions which is inducing the present stress and strain is due to the fact that so many millions of people are beginning to think. this means that the ancient simplicity which has held good up to five hundred years ago is no longer controlling and the situation is much more

which humanity shares with two great groups of lives the members of the hierarchy and the animal kingdom. ponder on this. if, therefore, these societies would concentrate on the intelligent and mental psychics and rule out all trance conditions it would not be long before revelation would come. the trance condition is undesirable, separates the medium from his soul and definitely relegates him to the realm of the negative, of the uncontrolled and of material forces. this development, however, the forces of materiality will prevent if possible because the moment there is positive intelligent understanding of the world on the other side of the veil, there is no fear of death and then the major aspect of their power and their hold on humanity will disappear. if you have followed intelligently

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

to the symbol and see where such reactions lead you, remembering always that they are not intuitional but are reactions to the feeling or astral body. finally, take note of what you have found to be, for you, the basic quality of the symbol and then (as in meditation work) lift the whole subject into the mental realm by bringing the focussed attentive mind to bear upon it. this will lead you into the realm of concepts. we have consequently the following stages in the analysis of a symbol: 1. its exoteric consideration: line, form and colour. 2. a comprehension in the astral or emotional body of its quality, the reaction of a sensitive response to the impact of its qualitative nature. 3. a conceptual consideration of its underlying idea, of what it is intended to teach, of the intellectual

ble to remember that the study of the symbol exoterically involves the use of the brain and the memory. you endeavour to study line and form, number and general external aspects, knowing that each line has significance, all numbers have their interpretation and all forms are symbols of an inner quality and life. the study of symbols conceptually carries you inward from the brain to the mind, into the realm of ideas. it sweeps into focussed activity the mental apparatus. you then become aware of the concept or idea which the sign or symbol embodies. you comprehend its meaning and for what it stands. you grasp the purpose for which the form has been brought into manifestation. your study of number and of line has given you a rich background of knowledge upon the objective plane a richness in

body a part of the problem in words and to convey to your minds a definite thoughtform of what we shall later discuss in detail. as to the causes of this world condition, what can i say, brother of mine, which will convey meaning to your minds? the cause lies far back in the consciousness of the "imperfect gods" does that sentence really mean aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astra

e will to do so exists. today illusion is so potent, that few people whose minds are in any way developed but are controlled by these vast illusory thoughtforms, which have their roots and draw their life from the lower personality life and desire nature of the masses of men. it is interesting to remember also in connection with our aryan race that these thoughtforms draw their vitality also from the realm of ideas, but of ideas wrongly intuited and grasped and forced to serve the selfish purposes of men. their forms have been brought into activity by the steadily growing creative power of mankind, and have been subordinated to the wishes of men, through the use of language with its power to limit and distort. the illusion is also precipitated more potently than would otherwise be the case

round it the disciple can build the easily formed illusions of the mind which is just beginning to find itself. the glamours of an emotional nature can emerge and gather about the ideal, for that is as yet unclarified and is prone to attract to itself that which emotionally and sensitively it believes itself to be and have. let us illustrate my point from two angles, both of which are entirely in the realm of discipleship, or encountered upon the path of probation. we will call them the "illusion of power" and the "glamour of authority" this form of words will show you that one is to be encountered upon the astral plane and the other upon the mental. the glamour of authority is a mass glamour in most cases. it has its roots in mass psychology and is one of the indications that humanity is

ed neophyte to be of a supreme wonder and of vital moment. the ideas contacted appear to him of great marvel, and superbly unusual, and vitally needed by humanity. but the mind is still self-centred, the contact feeble and the alignment uncertain. the ideas are therefore only dimly sensed. but the uniqueness of the experience in the realised content of the mind of the disciple leads him deep into the realm of illusion. the idea, or ideas, which he has contacted are, if he could realise, only a fragment of a far greater whole. that which he brings to their interpretation is inadequate. the idea which has emerged in his consciousness, through the partial awakening of his intuition, will be distorted in its descent to his brain consciousness in several ways. that which he brings to the materi

primarily based upon the sense of duality. if such a duality did not exist, there would be no glamour, and this perception of the dual nature of all manifestation lies at the very root of the trouble or troubles with which humanity is in time and space faced. this perception passes through various stages and constitutes the great problem of the conscious entity. this condition is a difficulty in the realm of consciousness itself and is not really inherent in the substance or matter. the dweller in the body perceives wrongly: he interprets incorrectly that which is perceived; he proceeds to identify himself with that which is not himself; he shifts his consciousness into a realm of phenomena which engulfs him, deludes him and imprisons him until such time as he becomes restless and unhappy

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

cialising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group of disciples as he was working in the occident. one of these disciples on the inner planes, seized upon the suggestion and passed

on-intelligent peoples these are all instances of that lower externalisation of an inner spiritual reality. an intermediate stage of this instinctual activity, based largely on solar plexus reactions, can be seen in modern mass psychology and public opinion. it is, as you know, predominantly emotional, unintelligent, astral and fluidic in its expression. this is changing rapidly and shifting into the realm of what is called "intelligent public opinion" but this is, as yet, slow. it involves the activity of the throat and ajna centres. we have, therefore: 1. instinctual telepathy. 2. mental telepathy. 3. intuitional telepathy. i would remind you right at the outset that sensitivity to the thoughts of one's master, sensitivity to the world of ideas, and sensitivity to intuitional impressions

potency of the ashram itself. his thinking will then affect and reach others. this developing effectiveness grows with rapidity when the fourth type of impression is familiar to the disciple: that coming from the spiritual triad, and therefore from the monad and shamballa. there are consequently (to this final stage of impression) three lesser though definite states, each marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters can participate, marks a transition from the first three stages of impressibility required by the disciples as preludes to the fifth initiation or

importance than is the dense physical vehicle. the consciousness of men today is physical-astral, and the factor of conditioning energies is ignored, overlooked, and from the angle of consciousness non-existent. one of the main obligations of occult students today is to testify to the fact of the etheric body; modern science is already thus testifying because its researches have now landed it in the realm of energy. electro-therapy, the growing recognition that man is electrical in nature, and the realisation that even the atom in apparently inanimate objects is a living vibrant entity substantiate this occult point of view. generally speaking, science has preceded esotericism in its recognition of energy as a dominant factor in all form expression. theosophists and others pride themselve

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

e senses are the basis of all human knowledge where that which is tangible and objective is concerned or inferred. mars, therefore, rules science and hence the reason in this present era for the fundamental but not permanent materiality of science a materiality which is rapidly lessening as mars nears the end of its present cycle of influence. already, the trend of modern science is shifting into the realm of the intangible and into the world of the non-material. hence also the fact that the opposition to occultism is waning and its day of power approaching. these subtler senses will supersede the physical senses over which mars has so long had a successful control, and hence again the growth in the world today of the psychic senses and the appearance on every hand of the subtler and more

initiates the struggle which, in a human being, is consciously realised as being between soul and personality. this leads to a final stage in capricorn. the influence of mercury as it relates scorpio and gemini is to inaugurate that final stage in consciousness which will place the soul within the form surely in the place of power, swinging the earlier achieved balance and control definitely into the realm of the soul. it is this which, in- 213- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the scorpio experience, produces the terrific experience of the disciple and which, at this time, is one of the predisposing causes of the present world conflict. it is of interest to note that the struggle is going to be conditioned primarily by decisions arriv

impulse of love) is elevated into its rightful plane as the divine marriage, carried out and consummated upon the levels of soul awareness. it is this great truth which lies beyond the sordid story of sex expression, of sex magic and the distortions of modern tantric magic. humanity has stepped down the symbolism and in its thoughts debased sex to an animal function and failed to lift it up into the realm of symbolic mystery. men have sought through physical expression to produce the inner fusion and harmony which they crave and this cannot be done. sex is but the symbol of an inner duality which must be itself transcended and wrought into a unity. it is not transcended by physical means or rituals. it is a transcendence in consciousness. the esoteric ruler of taurus is vulcan, the forger

once they are comprehended. it is for this reason that i have stated that the science of the triangles underlies the whole system of astrology and is only now in process of revelation. bear in mind that the effect of these energies- 242- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which we shall be considering and of their triple relationship will be in the realm of ideas and in the world of consciousness and its expansion, and will embrace, therefore, the sentient thought life of a solar logos, of a planetary logos, of humanity and of man. it will not, therefore, deal with the producing of events except in so far that all ideas work out into expression upon the plane of manifestation such working out being, i again repeat, dependent upon the qua

little self begins to react consciously and with increasing frequency to the higher self. the man "presses forward on that path wherein he learns to see" 3. aries libra the sun (which are an expression of the great bear) bring about that focussing of energy in the life of the disciple which makes it possible for him to function consciously and with intention upon the path of initiation. he enters the realm of the formless worlds because aries, the sign of beginnings makes this possible; through the potency of libra, he has succeeded in achieving that point of balance which makes the final escape from the pairs of opposites possible. he now knows, through transcended feeling and from identification with the seen vision, the true meaning of being. this threefold process can also be covered b

ndition a human being in manifestation. these are the five energies which concern the informing life of our planet. they produce, in humanity, conscious evolution, direction and the founding of shamballa upon the earth. they are the five energies connected with the will-to-be, but from the consciousness angle and not the material expression of manifestation. their activity and united influence in the realm of consciousness produced the appearance of another triangle: leo, polaris and another of the pointers and these two groups form an interlocking directorate, potently effective in the evolution of consciousness. you have, therefore, through these related triangles, the appearance of shamballa and humanity the two poles of divine expression will and activity. we come now to another triang

re clearly, the fact of the inner world will be no longer questioned as man's increased sensitivity enables him to respond to the higher impression and the inner inspiration; his ability to live the vertical life of the spirit and the horizontal life of relationship will grow with each decade. then the relation of life to form, of spirit to body, of the soul to the personality will demonstrate in the realm of quality, and the quality of the immediate divine aspect, the christ consciousness, will emerge in a manner undreamt of today by any of you even the most advanced thinkers. speculation on your part is useless. time alone will serve to demonstrate the veracity of the picture i portray and the validity of the inner spiritual structure. this structure has always been present but it has be

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

roach to god and with the deep human instinct, if haply man may find him. 2. esoteric schools of the present these schools, now forming, have more esoteric knowledge; this is being correlated and applied. much remains theoretical, but theory must ever precede practice. these schools will advance the teaching beyond the point reached in the earlier schools, carrying it out of the three worlds into the realm of the soul. they will deal with the world of occult values and will be mental in nature, laying the emphasis upon knowing god, and not just upon feeling after a sensed divinity. at their best, the old schools brought about the integration of the personality and made the essential dualism of the mystic factual. the new schools aim at a higher fusion that between the integrated personalit

the interest of the enquirer, and engrossed his attention through the importance attached to phenomena. posture, the use of ancient formulas, words and mantrams, breathing exercises, mysterious hints as to the raising of the kundalini fires, the awakening of the centres and other enticing aspects of secondary occultism have caused people to lose sight of the fact that much of the above, being in the realm of phenomena, is concerned with the physical body, its correct adjustment, its vitalisation and energising and that it deals with effects and not with the essential causes of the effects. all these phenomenal results will be demonstrated normally, safely and sanely as well as automatically when the inner man emotional and mental is en rapport with the spiritual world and is beginning to

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

the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore for patience on your part. when one enters the realm of healing, one enters a world of much esoteric knowledge, and of an infinity of conclusions, and one is faced with the formulations of many minds, who, through the ages, have sought to heal and to help. the why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there

ause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as today they are essentially emotional, then the causes of disease must be sought in the mind realm. they are today to be found (except in a few rare cases) in lack of vitality or in too much stimulation, and in the realm of feeling, of desires (thwarted or over-indulged) and in the moods, suppressions, or expressions of the deep-seated longings, irritations, secret delights and the many hidden impulses which emanate from the desire life of the subject. this urge to be and to have has first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been

ndered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the patient. in the evolution of knowledge on every hand we are now on the surface of things (note i do not use the word "superficial, and the hour has struck in which knowledge can again re-enter the realm of the subjective and transmute itself into wisdom. there is today a dawning recognition on the part of the best minds in the medical and allied professions, that in the subjective and hidden attitudes of the mind and of the emotional nature, and in the life of inhibited or excessive sex expression, must be sought the causes of all disease. from the beginning of our studies, i would like

the nervous system in its various branches. frequently an advanced human being, such as an aspirant or a disciple, may have freed himself from the inherited taints, but will succumb to heart trouble, to nervous disorders, mental imbalance, and overstimulation. they are classified occasionally as the "diseases of the mystics" i would like to make it clear that it is not my intention to enter into the realm of physiological discussion, to elaborate the symptoms of disease, or to deal with the lesions, the pathological conditions, and the distressing details attendant upon the breakdown of any human organism. i am not going to write a treatise on anatomy or on the various sciences which have grown up from a study of the mechanism of the human being, connected as they are with the framework a

is-ease and deal with those states of consciousness (i do not say states of mind only) which induce wrong functioning, and eventually wrong conditions- 35- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the problem of the healer, therefore, is twofold: first, he must know whether the difficulty lies above or below the diaphragm; this takes him definitely into the realm of occult as well as of psychological knowledge. secondly, he must have a clear grasp of the patient's inner emphasis; this last aids him in the diagnosis of the first. this statement brings me to the formulation of the third rule for healers. rule three let the healer train himself to know the inner stage of thought or of desire of the one who seeks his help. he can thereby know the sou

ndicapping ancient desires these all disappear, and the man stands free as a soul and master of his life processes. i have discussed these two conditions at length because it is essential that another law anent healing be understood before we proceed any further. the discussion about the split personality, the problems of the mystic and the new mode of approach to disease (from the soul angle and the realm of causes, instead of from the personality angle and the realm of effects) can clarify this law in your minds and indicate at least its reasonableness and its valuable application to human need. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted refection of divine possibilities. the thwarted soul, seeking full ex

ith his own reactions to the work he is doing, but also, in a general and specific sense, to deal with the masses whom he is beginning to affect. this is not an easy thing to do, particularly for an inexperienced worker with the plan. he fluctuates between the mental plane, where he normally attempts to function, and the astral plane, where the masses of men are focussed, and this brings him into the realm of glamour and consequent danger. he goes out in consciousness towards those he seeks to help, but it is sometimes as a soul (and then he frequently overstimulates his hearers, and sometimes as a personality (and then he feeds and enhances their personality reactions. as time goes on he learns through the difficulties brought about by the necessary heart approach to stand firm at the cen

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

completed (in the three races) the arduous task of vitalising the threefold manifested world (physical, astral, mental, and the energy of intelligence became a powerful, ruling factor. now the task of vitalising man with the energy of love is proceeding and making much progress, and the effects (because they emanate from the second aspect of divinity) will be produced with great facility, and in the realm of conscious awareness. i say this for your encouragement. through the activity of the energy of knowledge you have: civilisation..culture..illumination- 40- education in the new age copyright 1998 lucis trust and in the second case you will have: cooperation..l. oving understanding..g. roup love there are higher correspondences for which we have as yet no adequate words. cooperative goo

structure which underlies our planetary life. this control falls into two major categories: financial control, as in the united states. government control, as in europe and great britain. the people are told just what is good for them; reservations and secret diplomacy colour the relation of the government to the masses, and the helplessness of the man in the street (in the face of authorities in the realm of politics, conditioning decisions such as war or peace, and theological impositions, as well as economic attitudes) is still pitiful, though not so great and so drastic as it was. the soul of humanity is awakening and the present situations may be regarded as temporary. the purpose of the coming educational systems will be to preserve individual integrity, promote the sense of individu

hological life of man. this consists mainly of desire, aspiration, ambition and mental activity, and all of these can manifest either in their animal, psychical, mental or spiritual forms. 3. that concerning the spiritual life of man and his relationship to the world of souls, which involves, incidentally, his relationship to his own soul. as time has progressed, these three developing aspects in the realm of consciousness have brought humanity to the recognition, not only of man's own inner personal relationships (incidentally leading to an understanding of his own physical, psychological and mental equipment, but they have brought mankind also to a realisation of the various human group relationships of which the first and the most important hitherto has been the family group-unit. it is

ying all seven principles. b. the triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression. c. the consciously creative man and the world of ideas. these he must contact and express through creative work, thus bridging with the light: 1. between the world of souls and the world of phenomena. 2. between the realm of subjective beauty and reality and the outer tangible world of nature. 3. between himself and others. 4. between group and group. 5. later, when the divine plan has become a reality to him, between the fourth kingdom (the human) and the fifth kingdom (the kingdom of god. 6. finally, between humanity and the hierarchy. 6. the science of the antahkarana is the science of the triple threa

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

la) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individual approach must be merged into group approach, and the approach of groups will some day be superseded by the organised approach of humanity as a whole. this third stage can (like the two previous ones) be divided into the following activities, which require to be mentally grasped by the group: 1. that certain realisations become

his usual avocations, but at no time whilst so occupied was he to lose sight of the inner orientation and specific recollection. all the time he was outwardly busy, he was simultaneously occupied with a constant realisation of a retreat inward, a heightening of his vibration, and a raising of his consciousness. b. on the day of the full moon, you were asked to go through a symbolic performance in the realm of the creative imagination, and through the medium of its agent, visualisation. this performance involved the following steps: 1. the recognition that in the blue disk, at the end of the golden pathway, was an ivory door which was slowly opening into a room with three windows. 2. the recognition that the group, as a unit, was advancing into that room and there, united in an- 40- discipl

therefore dealing with the personality, the "city which stands foursquare" you were next enjoined to practise alignment, thereby arriving at the recognition, and in some cases the contact, with the spiritual triplicity, which is that which "hovers over the square and radiates the energy of light into this waiting field of active thought" you will note that the entire process is therefore kept in the realm of the non-material and that the physical brain is not, at this stage, at all involved. you, as you seek to meditate, are thinking on planes of mental perception; you are focussed there, and the brain is held throughout this period in a state of waiting and attentive quiescence. the disciple has as oft i have told you to master the process of carrying on a dual thinking process, wherein

he attendant opportunities, manifestations, and dangers. masters such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the f

h that of the average man, and the most urgent and the most difficult part of his task is correctly to apprehend the precipitating truth, information or revelation, and then to give it an equally correct format so that it can meet the immediate human- 216- discipleship in the new age- volume ii copyright 1998 lucis trust need. you will see, consequently, that the initiate learns to penetrate into the realm of pure reason from the realm of mind, and there he polarises himself, and truth precipitates. he has learnt thus to penetrate, and the three stages preceding penetration have been necessarily sequential, until he has gained such facility that they can instantaneously be transcended. he has learnt through life in the three worlds, to penetrate into the world of mind and the lower concret

aining and of hierarchical initiation. i would remind you that in all that i am giving you in this series of instructions i am dealing with hierarchical initiations and not with those advanced stages of unfoldment which are referred to when the subject of the christ arises or of those times when he is spoken of as the teacher of the angels. let us keep our thinking and its resultant aspiration in the realm of human possibilities. i would have you note the distinction that can be made between the aspiration which precedes thought and which presupposes an emotional orientation to light and revelation, and that which is the consequence of thought and which is the seed of an oriented perception of that which lies permanently within the consciousness of the hierarchy. as we consider these revel

arly in the early stages of his unfoldment, following a deep and hidden instinct towards right activity. by that hard and persistent performance of duty, under the pressure of conscience at first, under the impulse of his awakening soul, and under the influences of the master, he moves forward from darkness to light; he discovers that obedience to his spiritual instincts leads him inevitably into the realm of knowledge, and that knowledge when acquired is transformed eventually into wisdom. he then becomes a master and walks no longer in the dark. aspirants usually bitterly resent the many cycles of darkness through which they seem to go; they complain of the difficulty of working in the dark and of seeing no light anywhere; they forget that the ability to work in the dark or in the light

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

tent assurance, proved technique, and spiritual expression. i appeal to such movements as the psychical research societies in the- 9- the externalisation of the hierarchy copyright 1998 lucis trust world and the vast spiritualistic movement to lay the emphasis on divine expression and not so much on phenomena; let them approach the subject from the angle of service and carry their researches into the realm of energy, and cease to pander so much to the public. the opportunity offered them is great and the need of their work is vital. the service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. the training of the intellect and the presenting to the wor

. though the members of- 31- the externalisation of the hierarchy copyright 1998 lucis trust the hierarchy have each of them their duly appointed functions and their planned activity (dependent upon ray, upon race and upon dedication) there is one activity which they share in common and that is the power to heal. their ability to act as magnetic healers works out in various ways, predominantly in the realm of psychological readjustments and psychic disentanglements, and only incidentally and as a result of the two above activities in the processes of bodily healing. you will note from the above, that the healing work done by the initiate members of the great white lodge is threefold psychological, bringing in the soul; psychic, releasing the lower psychic nature from illusion so that the p

e externalisation of the hierarchy copyright 1998 lucis trust force at this time. the sigh of relief from a.a.b. as she grasps the fact that there is one less group to tackle on my and your behalf would almost warrant my making this a major reason! let us now pass on to a brief indication of the work of the eighth group, which is psychological service. in this field the work will be lifted out of the realm of the strictly human and will concern itself with wider issues for, my brothers there are wider issues than those which concern the human family alone. the work of these disciples will cover the following three issues: 1. the relation of the human soul to the subhuman kingdoms in nature and the place of the human kingdom as an intermediary between the three higher kingdoms and the three

ythm or giving them their hindu names tamas, rajas and sattva. when the mineral wealth of the world was undiscovered and unused, we had the stage of tamas at its deepest and most inert point. much concerning money today is related to the karma and destiny of the mineral kingdom. with this, however, we need not here concern ourselves. the processes of the pranic life were originally carried out in the realm of barter and the exchange of that which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity. this is a point to be remembered. today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founde

ty. i would suggest that you read my earlier writings on the great approaches*(4) 8. the power and significance, politically considered, of the great invocation. the hidden source of the outer turmoil january 1939 another angle from which the world situation can be viewed with profit is to look for the hidden source of the outer turmoil. this is seldom what men think it is, for the source lies in the realm of energies and forces. as i explained elsewhere (the destiny of the nations, pages 3-47, there are three great streams of energy working powerfully in the world at this time and two others are also struggling for expression, making the five that together will determine the trend of world affairs. to repeat briefly: 1. the first and the most powerful force is that pouring into the world

nts, with the consequent evocation of active agents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one of the aims of the magical workers but it concerns material nature and the control of substance and, in the realm of the lower occultism, is allied to the invocation and evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasi

ur) who saves humanity. it is the sacrifice, day by day, in the process of daily living which can save the world of men the sacrifice of selfish personal interests for the good of the whole and the giving up of one's practical life to the salvage of the world. it is living in order that others too may live which is the theme of the new testament. when, therefore, the mode of sacrifice enters into the realm of the subtler and subjective values and the true meaning of forgiveness is intellectually, practically and spiritually comprehended, the new age will be abundantly realised with its truly human civilisation and a culture which will embody the realities of the esoteric teaching, as well as the best of the externalised past. then and only then will the new esotericism be revealed to a rac

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

hich might be touched upon as follows: i. the repolarisation of the entire lower man so that his attitude toward the aggregate of forms which make up his field of general contact has changed. he is no longer deluded by the things of the senses but has in his hand that thread or clue which will eventually guide him out of the maze of the lower life perceptions into the field of clear knowledge and the realm where daylight is found; he will then no longer need to walk in the dark. this repolarisation is brought about in four ways, each of which provides the next step forward, and in their totality (and when- 1- copyright 1998 lucis trust definitely followed) will eventuate in the total subjugation of the personality. these four ways are: a constant and unfailing attempt to center the conscio

s, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm o

eir ashrams, and (under the same great process) the place of these initiates, who are thus being "raised" to more important work, is being taken by disciples and probationers. it is this truth, misinterpreted and shockingly travestied, which lies behind the teaching anent the so-called ascended masters, put out by the leaders of the "i am" movement, thus prostituting and bringing down almost into the realm of cheap comedy one of the most notable happenings which has ever taken place upon our planet. there is therefore, owing to the inflow of energy from extra-planetary sources, a general shifting of the focus of consciousness of embodied and disembodied lives at this time; this shift is one of the prime factors producing the present disruption. students today are searching for the causes i

ct- 10- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and "living" signifies appearance upon the physical plane. upon that outer plane the basic synthesis of incarnated life is to be found. it will be apparent to you, therefore, that in this achievement of planetary tension it is not life in the three worlds that is the sphere of this tension, but the realm of hierarchical activity. the shift resulting from this point of tension, the "moving" which is its consequence, is in the realm of soul experience and soul awareness. the secondary effect can be noted in the human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and

from this point of tension, the "moving" which is its consequence, is in the realm of soul experience and soul awareness. the secondary effect can be noted in the human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and to the clear lines of demarcation which have emerged in the realm of human determinations and objectives. these are all the results of great changes in the field of the higher consciousness and are conditioned by the soul of all things, lying largely in the realm of the anima mundi; of this great sumtotal the human soul and the spiritual soul are but aspects or expressions. it is these changes in the "moving, shifting realities" of the soul consciousne

nt of a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way, from the angle of the life-tendency and of entire dedication to humanity remains untouched by the limitations, still existent, of the personal lower self. b. into the cold. this means that the focus of the life is now in the realm of clear truth and of pure reason. the life of the initiate is being rapidly transferred out of the egoic centre, the soul vehicle, on to the level of the buddhic life or state of being. note, i do not say "of consciousness" this is formless, but preserves the fruitage of form experience. it is being oriented towards a realised unity and identification with the life aspect of divinity, a

ition which i offer you. this stage can be called the attainment of the will-to-be, not being as an individual expression but being as an expression of the whole all-inclusive, nonseparative, motivated by goodness, beauty and truth and intelligently expressed as pure love. all these stages are achieved by the attainment of one point of tension after another, and the work thus carried forward into the realm of the dynamic steadfast will. this will, as it is progressively developed, works ever from a constant point of tension- 33- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust we come now to the consideration of a subject which always proves exceedingly difficult to students: the nature of the word, the a.u.m, and its later developments, the o

ALICE BAILEY THE LABOURS OF HERCULES

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

steady beacon, and now shines for you like a blazing sun. turn now your back upon the brightness; reverse your steps; go back to those for whom the light is but a transient point, and help them make it grow. direct your steps to augeas whose kingdom must be cleansed of ancient evil. i have spoken" forth went hercules through gate the eleventh in search of augeas the king. when hercules approached the realm where augeas was the ruler, a horrid stench that made him faint and weak assailed his nostrils. for years, he learned, king augeas had never cleared away the dung his cattle left within the royal stables. then, too, the pastures were so amply dunged, no crops could grow. in consequence, a blighting pestilence was sweeping through the land, wreaking havoc with human lives [181] to the pal

uietly nearby. standing on the banks of one, the answer to his problem flashed upon his mind. with might and main he labored. by great exertions he succeeded in diverting both these streams from courses they had followed for decades. the alpheus and the peneus were made to pour their waters through the dung-filled stables of king augeas. the rushing torrents swept away the long-accumulated filth. the realm was purged of all its fetid murk. within a single day the task impossible had been performed. when hercules, quite satisfied with this result, returned to augeas, the latter scowled "you have succeeded by a trick" king augeas cried out in rage "the rivers did the work, not you. it was a ruse to take from me my cattle, a plot against my throne. rewards you shall not have. go, get you henc

APOCRYPHON OF JOHN

egot children out of the darkness according to the likeness of their spirit. and they closed their hearts, and they hardened themselves through the hardness of the counterfeit spirit until now "i, therefore, the perfect pronoia of the all, changed myself into my seed, for i existed first, going on every road. for i am the richness of the light; i am the remembrance of the pleroma "and i went into the realm of darkness and i endured till i entered the middle of the prison. and the the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 12 of 12 8/16/2006 5:17 pm foundations of chaos shook. and i hid myself from them because of their wickedness, and they did not recognize me "again i returned for the second time, and i went about. i came forth from those who belong to th

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

consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are

small box full of toenails, within cliff-side dung [328] will protect the teachings of the buddha through me" the guru, having also bestowed empowerments, said "your secret name is k nkyap dorj drakpotsel."508 the tantra extracted from the rock is to be protected by the spiritual master. then padma[sambhava] went to tibet [and] studied. the seven horsemen welcomed him and asked "is [this] indeed the realm of the violence demon tsiu mar" also, do not bestow this s.dhana, and conceal it in the 505 tib. mtshon phri. i speculate that this is a misspelling or possibly an acceptable variant spelling for mtshon gri. this is not because it is a specific tibetan word in itself, but because a pattern begins at this point where various maladies are directed at the enemy in the form of weapons, each

BLAVATSKY H P ANTHROPOGENESIS

vidently in a transitory state. plato divides the intellectual progress of the universe during every cycle into fertile and barren periods. in the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the divine nature, he says 'but their parts' owing to a too close proximity to earth, and their commingling with the earthly (which is matter, and therefore the realm of evil 'are sometimes according, and sometimes contrary to (divine) nature' when those circulations- which eliphas levi calls' currents of the astral light- in the universal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. the occult powers of plants, animals, and minerals magic

lly from its ethereal, or what would now be called, protoplasmic model. this will again be objected to "spontaneous generation" is an exploded theory, we shall be told. pasteur's experiments disposed of it twenty years ago, and professor tyndall is against it. well, suppose he is? he ought to know that, should spontaneous generation[[footnote(s[[footnote continued from previous page] of life, all the realm and dwelling of intelligent creatures endowed with will, subject to law and capable of free-will; then, it would become extravagant to think that our world should have been the subject of god's favours and his special interference, of his communications and his personal visit. can the earth presume to be considered the centre of the moral and religious universe, he asks, if it has not th

the physical, the moral, and the political aspects were all blended together("egypte" pp. 450 to 455) it is such a conception only that can lead man to form a correct conclusion about his origin and the genesis of everything in the universe- of heaven and earth, between which he is a living link. without such a psychological link, and the feeling of its presence, no science can ever progress, and the realm of knowledge must be limited to the analysis of physical matter only. occultists believe in "spirits" because they feel (and some see) themselves surrounded on every side by them* materialists do not. they live on this earth, just as, in the world of insects and even of fishes, some creatures live surrounded by myriads of their own genus, without seeing, or so much as sensing them* plato

tronomical meaning of this universally accepted legend, its human phase is based on real and historical events, disfigured into a theological dogma only to suit ecclesiastical purposes. as above so below. sidereal phenomena, and the behaviour of the celestial bodies in the heavens, were taken as a model, and the plan was carried out below, on earth. thus, space, in its abstract sense, was called "the realm of divine knowledge" and by the chaldees or initiates ab soo, the habitat (or father, i.e, the source) of knowledge, because it is in space that dwell the intelligent powers which invisibly rule the universe* in the same manner and on the plan of the zodiac in the upper ocean or the heavens, a certain realm on earth, an inland sea, was consecrated and called "the abyss of learning; twelv

en besides its anagrammatical significance in conjunction with the term "kumara" the numerical value of its first syllable and its esoteric resolution into five has a very great and occult meaning in the mysteries of nature. suffice it to say, that as the sign of makara is connected with the birth of the spiritual "microcosm" and the death or dissolution of the physical universe (its passage into the realm of the spiritual; so the dhyan chohans, called in india kumara, are connected with both. moreover, in the exoteric religions, they have become the synonyms of the angels of darkness. mara is the god of darkness, the fallen one, and death; and yet it is one of the names of kama, the first god in the vedas, the logos, from whom have sprung the kumaras, and this[[footnote(s "when the sun pa

ed to, and read one after another, still a profound mystery in their past, and it is to that past alone that he directs his eager gaze. he cares little whether it be the seed from[[footnote(s* apophis or apap is the serpent of evil, symbol of human passions. the sun (osiris-horus, destroys him, when apap is thrown down, bound and chained. the god aker "the chief of the gate of the abyss" of aker, the realm of the sun (xv. 39) binds him. apophis is the enemy of ra (light, but the "great apap has fallen" exclaims the defunct "the scorpion has hurt thy mouth" he says to the conquered enemy (xxxix. v. 7. the scorpion is the "worm that never dies" of the christians. apophis is bound on the tau or tat "the emblem of stability (see the erection of tat in tatoo, ritual xviii* so have the crypts in

ience comes to a standstill "the root to which these two families lead back is unknown (schmidt[[diagram[[text in diagram] the "root" according to occultism. ii. anoplotheridae. palaeotheridae. one of the seven primeveal physico-astral and bi-sexual root-types of the mammalian kingdom (animal. these were contemporaries of the early lemurian races- the "unknown roots" of science. no. i. represents the realm explored by western evolutionists, the area in which climatic influences "natural selection" and all the other physical causes of organic differentiation are present. biology and palaeontology find their province here in investigating the many physical agencies which contribute so largely, as shown by darwin, spencer and others, to the segregation of species. but even in this domain the

BLAVATSKY H P COSMOGENESIS

ccount of brahma separating his body into male and female, the latter the female vach, in whom he creates viraj, and compare this with the esotericism of chapters ii, iii, and iv. of genesis* occultism is indeed in the air at the close of this our century. among many other works recently published, we would recommend one especially to students of theoretical occultism who would not venture beyond the realm of our special human plane. it is called "new aspects of life and religion" by henry pratt, m.d. it is full of esoteric dogmas and philosophy, the latter rather limited, in the concluding chapters, by what seems to be a spirit of conditioned positivism. nevertheless, what is said of space as "the unknown first cause" merits quotation "this unknown something, thus recognised as, and ident

and yet is not" is meant the great breath itself, which we can only speak of as absolute existence, but cannot picture to our imagination as any form of existence that we can distinguish from non-existence. the three periods- the present, the past, and the future- are in the esoteric philosophy a compound time; for the three are a composite number only in relation to the phenomenal plane, but in the realm of noumena have no abstract validity. as said in the scriptures "the past time is the present time, as also the future, which, though it has not come into existence, still is; according to a precept in the prasanga madhyamika teaching, whose dogmas have been known ever since it broke away from the purely esoteric schools* our ideas, in short, on duration and time are all derived from our

of "angels" which it is intended to represent. herein lies the nodus in the study of symbology, with which, unable to untie by disentangling it, so many scholars have preferred dealing as alexander dealt with the gordian knot; hence erroneous conceptions and teachings, as a direct result. the "first is the second" because the "first" cannot really be numbered or regarded as the first, as that is the realm of noumena in its primary manifestation: the threshold to the world of truth, or sat, through which the direct energy that radiates from the one reality- the nameless deity- reaches us. here again, the untranslateable term sat (be-ness) is likely to lead into an erroneous conception, since that which is manifested cannot be sat, but is something phenomenal, not everlasting, nor, in truth

nother "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is very small, and from the hindu serpents to the ophite cherubim, the third out of the seven of which was the dragon, the separation is still smaller, for both watched the entrance to the realm of secret knowledge. but ezekiel plainly describes the four cosmic angels "i looked, and behold, a whirlwind, a cloud and fire infolding it. also out of the midst thereof came the likeness of four living creatures. they had the likeness of a man. and every one had four faces and four wings. the face of a man, and the face of a lion, the face of an ox, and the face of an eagle("man" was h

avenly body, could be constructed on the objective plane, had not the elements been sufficiently differentiated already from their primeval ilus, resting in laya. the latter term is a synonym of nirvana. it is, in fact, the nirvanic dissociation of all substances, merged after a life-cycle into the latency of their primary conditions. it is the luminous but bodiless shadow of the matter that was, the realm of negativeness- wherein lie latent during their period of rest the active forces of the universe. now, speaking of elements, it is made the standing reproach of the ancients, that they "supposed their elements simple and undecomposable* once more this is an unwarrantable state[[footnote(s* the shades of our pre-historical ancestors might return the compliment to modern physicists, now t

oses, the great law (theists may call it god) stops, or rather modifies its perpetual motion on seven invisible points within the area of the manifested universe "the great breath digs through space seven holes into laya to cause them to circumgyrate during manvantara (occult catechism. we[[vol. 1, page] 148 the secret doctrine. have said that laya is what science may call the zero-point or line; the realm of absolute negativeness, or the one real absolute force, the noumenon of the seventh state of that which we ignorantly call and recognise as "force; or again the noumenon of undifferentiated cosmic substance which is itself an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity and subjectivity too; the neutral axis, not one of the man

he lunar gods or "spirits" called, in india, the pitris, whose function it is to pass in the first round through the whole triple cycle of the mineral, vegetable, and animal kingdoms in their most ethereal, filmy, and rudimentary forms, in order to clothe themselves in, and assimilate, the nature of the newly formed chain. they are those who first reach the human form (if there can be any form in the realm of the almost subjective) on globe a in the first round. it is they, therefore, who lead and represent the human element during the second and third rounds, and finally evolve their shadows at the beginning of the fourth round for the second class, or those who come behind them. 2. those monads that are the first to reach the human stage during the three and a half rounds, and to become

BLUE EQUINOX

e.the inner sound which kills the outer. by the .many. are meant primarily noises which take place outside the student, and secondly, those which take place inside him. for example, the pulsation of the blood in the voice of the silence 9 the ears, and later the mystic sounds which are described in verse 40. 8. then only, not till then, shall he forsake the region of asat, the false, to come unto the realm of sat, the true. by .sat, the true. is meant a thing previous to the .real. referred to above. sat itself is an illusion. some schools of philosophy have a higher asat, not-being, which is beyond sat, and consequently is to shivadarshana as sat is to atmadarshana. nirvana is beyond both these. 9. before the soul can see, the harmony within must be attained, and fleshly eyes be rendered

breadth and depth and points to draw it towards the diamond soul. seek not those points in m y .s realm; but soar beyond illusions, search the eternal and the changeless sat, mistrusting fancy.s false suggestions. compare what is said in book 4, part ii, about the sword. in the last part of the verse the adjuration is somewhat the two paths 39 obvious, and it must be remembered that with progress the realm of maya constantly expands as that of sat diminishes. in orthodox buddhism this process continues indefinitely. there is also the resolution sat= asat. 12. for mind is like a mirror; it gathers dust while it reflects. it needs the gentle breezes of soul-wisdom to brush away the dust of our illusions. seek, o beginner, to blend thy mind and soul. the charge is to eliminate rubbish from th

ances the cause and the effect, and leaves no further room for karmic action. 3. kshanti, patience sweet, that nought can ruffle. 4. vairagya, indifference to pleasure and to pain, illusion conquered, truth alone perceived. 5. virya, the dauntless energy that fights its way to the supernal truth, out of the mire of lies terrestrial. 6. dhyana, whose golden gate once opened heads the narjol toward the realm of sat eternal and its ceaseless contemplation. 7. prajna, the key to which makes of a man a god, creating him a bodhisattva, son of the dhyanis. such to the portals are the golden keys (subsection i) charity and love are here used in their technical sense, agap .love is the law, love under will. both agap and thelema(.will) add to 93, which identifies the seven portals 79 them qabalisti

BOOK T

er, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a

BOOK OF BLACK SERPENT

of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; thes

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s. on the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has been made so. it rules the realm of the involuntary body functions; memory; reflex actions; and serves as the connecting passageway between your conscious and super-conscious minds. as the vital forces begin to flow through the nervous sytem, the individual achieves a sense of well-being and peace. the subconscious begins to clear itself of the negative and undesired patterns of feelings and the images that have been pr

nd communicate with them. you will begin to feel better. your gloom will fade and optimism will return. you see, when you turn your eyes down, you tend to relate to the subconscious. when you look straight outward, you tend to relate to your conscious mind, which is oriented towards the gross physical/material world. when you look up, you tend to relate to your higher, spiritual consciousness and the realm beyond the physical. the natural tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the third eye meditation technique. do you want to focus on the higher self? then by using your natural tendencies, simply focus your eyes and your attention upward and inward to the third eye; a spot about one inch above the brow line

reful. the information should be presented exactly as it is received. much of channeled information deals with the future. this is because the past is past. it is what the individual does from this point on that is important. since you are master of your own destiny, you must accept the consequences of your own actions. therefore, nothing is predetermined. any information of the future is only in the realm of probability, based on current conditions, and may be changed. an indicated disastrous relationship can be avoided either through avoidance of the relationship itself or through a change of attitudes, concerning the relationship, on 106/ buckland's complete book of witchcraft the part of the persons involved. a physical illness can be avoided by correcting the probable cause, such as a

ublications, 1982, which contains rituals for nearly thirty different needs. candleburning magick can be done by a whole coven, with one or more speaking the words and doing the lighting and moving (where necessary) of the candles. love magick there is probably more interest in so-called "love philtres" and "potions" than in any other form of magick. the vast majority of these, however, belong in the realm of fiction. but there are rituals that do lesson eleven: magick/ 165 altar diagram 166/ buckland's complete book of witchcraft work. one of the best known and most effective is the one involving the use of "poppets. these poppets represent the lovers. as with any sympathetic magick, what is done to the poppets is done to the lovers. a poppet is a specially prepared, cloth doll. it is a s

CASE PAUL F THE BOOK OF TOKENS

ore, who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what presenteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a w

n "lord, thou hast been our dwelling-place in all generations. before the mountains were brought forth, or ever thou hadst formed the earth and the world" in gimel appeareth my perfect wisdom, which uniteth all seeming contraries, and establisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, t

anifested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even

ally at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and bec

lixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well as matters concerning your home and family. it is also used for magick concerning animals, all who work with their hands, especially in agriculture, horticulture and environmentalism, in finance or mai

sdom and, above all, common sense. they are a reminder that what is of worth does not necessarily offer excitement or instant results. earth's colours are green or brown. its zodiacal signs are taurus, virgo and capricorn. air air represents dawn, spring and the quarter and direction of the east. some practitioners open their circles facing this direction, rather than the more usual north. air is the realm of potential of new beginnings, change, action, travel, house or career moves, knowledge and learning, communication, the media and technology. it can therefore be used for magick concerning all who work in commerce, medicine, teaching, the retail trades, the media and science and all who are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle

o are studying. it also can be used in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are

, the mythical lizard that lives within fire (the name is nowadays given to a species of amphibious newts. the salamander offers an understanding of mystical processes and visions to inspire future paths and ventures. the colour of fire is gold, orange or red and its zodiacal signs are aries, leo and sagittarius. water water represents dusk, autumn and the quarter and direction of the west. it is the realm of love, relationships, sympathy, intuition, healing and the cycle of birth, death and rebirth. water can form the focus for rituals of purification, healing, all water and sea magick, moon magick, reconciliation and peace, harmony in oneself and with others, restoring balance, unconscious wisdom and divination, especially scrying. it is also potent for overcoming stagnation and inertia

mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to seite 123 wicca01.txt reach beyond the material and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it r

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

stem for which i have no name"[18] the words used to describe them accentuate the uncommon qualities that were associated with conjurers. these supernatural practitioners were often thought to possess extraordinary powers.such as the ability to control the weather, to become invisible, to fly, or to shape-shift at will. many demonstrated a genius for receiving and interpreting communications from the realm of spiritual forces. most of all, unusual and discernible physical traits set the conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the f

0q0&chunk.id=0&doc.view=print 7/14/2006 embedded within the consciousness of these bondpersons, african spiritual perspectives also traveled the lengthy middle passage to the new world, evident when enslaved women and men performed ceremonies that ritualized the arrival of unseen forces on the earth or when they took part in elaborate mortuary observances to ensure secure passage of the dead into the realm of the ancestors. in mainland british north america, these activities occurred as they did elsewhere in the new world colonies, although in varying degrees. in slave communities from the caribbean to brazil, african people carried the rituals, theological principles, and liturgical practices of their ancestors into new environments. slave religious traditions were supplemented with alter

with benevolent forces and defend themselves against the malevolent forces that existed within that universe. while some anglo-american practitioners incorporated beliefs from christianity, others did not. given that there were some significant similarities in their beliefs, it is certain that accommodations, or exchanges, of the ideas of africans and europeans occurred during the colonial era in the realm of supernatural beliefs, as they most certainly did in later periods.[15] there are numerous documented cases of cultural interactions between blacks and whites in various areas of life. african-european encounters had a broad impact on the development of language, work methods, and artistic forms. africans and europeans possessed comparable ideas concerning supernatural power, the effic

chcraft and conjure believed themselves to be the casualties of supernatural harm. both african-based witchcraft beliefs and conjure required a scapegoat.a known or unknown member of the community. both traditions also assigned the causes of misfortune to spiritual agents, even though human beings instigated it. african americans portrayed witches as otherworldly beings dwelling liminally between the realm of human persons and the wilderness. impetuous and wicked, they slipped through keyholes and windows, mounting "nightmares" their dream horses, the unfortunate individuals whose sore muscles and tangled hair remained the sole evidence of their victimization when they awoke. such accounts were told and retold, with slight variation, among black americans for generations. african american

iam grimes, a fugitive bondman, recorded with frank conviction his belief that a witch occupied the very household in which he was employed "i slept in the same room with [the slave woman, frankee] under the kitchen" claimed grimes in his autobiography "i was convinced that this creature was a witch, and would turn herself into almost any different shape she chose" to grimes, little distinguished the realm inhabited by human beings and that of supernatural beings. to him, both were real, and both were indisputably dangerous.[68] whether viewed in historical documents or in folklore narratives, african american witchcraft beliefs had concrete implications for the everyday\ 89\ world in which blacks lived. although the witch was as proximate as the realm of dreams and spirits, the threat of

COMMENTARY ON THE SEAL OF THE NINE ANGLES

rically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its

COSIMANO CHARLES ELEMENTARY PSIONICS

gy, there may be more kinetic energy in a good rainstorm than in a slow moving stream, but the stream can be made to run a turbine while the falling rain does little more than water the shrubbery. with that in mind, we will now (or rather you will now) learn how to make thought-forms and to concentrate psychic energy. this is going to take some time and practice, so i advise you to be patient. in the realm of the psychic there are no more free lunches than there are anywhere else. in order to concentrate, you must first have something to concentrate on, and by that i mean a concrete, physical object, rather than some abstract idea. abstracts do not make good thought-forms. take a pencil, for example, and study it. try to notice as many different things about it as you can. what is it for

dure with your left hand and see what it does. usually the straw will turn towards one hand and away from the other. once have gotten the thing going with the energy from your hands, it is time to see what the beam from your eyes can do. a lot of material has been written about the eye beam and many interesting claims have been made for it, but there is no substitute for experience, especially in the realm of the psychic. with the straw at rest, sit quietly and gaze intently at it, willing it to move. if you can imagine a beam coming out of your eyes and converging on it, pushing it, so much the better. after a few seconds of this, the straw should begin to move. sometimes it can get up enough steam to turn completely on its axis, but that is not necessary. the little gadget you have just

ments. psychic healing and radionics are no substitute for normal medicine and i don t care what their more enthusiastic advocates say. if you come down with a serious illness, go to your doctor and take your medicine. use the box as well, but follow the doctor s instructions. you cannot hurt yourself by using the box as i have just instructed you, but unless one is an experienced practitioner in the realm of medical radionics (and there are damned few of them in this country, it is extremely unwise to totally depend upon radionics for your well being. we are not miracle workers here, so always apply a good dose of common sense when dealing with your health. one other thing, it is not a good idea to mention to your doctor that you are using this stuff. some medical people get very upset at

CULTUS SABBATI

al we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragmen

DAVID ICKE CHILDREN OF THE MATRIX

a "dragon-like countenance. it was claimed that he was conceived by a ray of golden light that entered his mother's womb from the big dipper constellation.12 the big dipper includes the star alpha draconis, the star of set in egypt. alpha draconis is an alleged base of the "draco" reptilian "royalty. one chinese legend says that when he died huang ti transformed into an etheric dragon and flew to the realm of the immortals. the priest kings of the peruvian incas were symbolised by the snake and they wore bracelets and anklets in the image of a snake. the earliest of the royal bloodlines of central america claimed genetic descent from the serpent gods, quetzalcoati and itzamna. in the mycenaean age in greece the kings were, in the words of author jane harrison "regarded as being in some sen

DEITUS

ter. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels m

DEMONIC BIBLE

, for the gods are forgetful, and very far away. his word is engaigai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the

upon me thy blessing. n, bestow upon me thy favor. come forth, n, and manifest thyself (drink from chalice) ritual of descent preliminary statement i have crossed the planetary spheres, the seven spheres above the earth. and have walked amongst the azonei and the igiggi, the unzoned ones and the wanderers from the wastes beyond the stars. i shall perform the ritual of descent and shall descend to the realm of chaos. i shall now cross the *first of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon thee. ereshkigal, i conjure thee. come forth, ereshkigal, and manifest thyself within this body, this temple which i have prepared. come forth, ereshkigal, and manifest thyself. open wide thy gate that i may cross

first of the gates in the ritual of descent *or second, or third, as appropriate the first gate ereshkigal, i invoke thee. ereshkigal, i summon thee. ereshkigal, i conjure thee. come forth, ereshkigal, and manifest thyself within this body, this temple which i have prepared. come forth, ereshkigal, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, ereshkigal, and manifest thyself. come forth, ereshkigal, and manifest thyself (drink from chalice) the second gate azag-thoth, i invoke thee. azag-thoth, i summon thee. azag-thoth, i conjure thee. come forth, azag-thoth, and manifest thyself within this body, this temple which i have prepared. come forth, azag-thoth, and manifest thyself. open wide thy gate that i

fest thyself. come forth, ereshkigal, and manifest thyself (drink from chalice) the second gate azag-thoth, i invoke thee. azag-thoth, i summon thee. azag-thoth, i conjure thee. come forth, azag-thoth, and manifest thyself within this body, this temple which i have prepared. come forth, azag-thoth, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, azag-thoth, and manifest thyself. come forth, azag-thoth, and manifest thyself (drink from chalice) the third gate lillith, i invoke thee. lillith, i summon thee. lillith, i conjure thee. come forth, lillith, and manifest thyself within this body, this temple which i have prepared. come forth, lillith, and manifest thyself. open wide thy gate that i may cross. open

-thoth, and manifest thyself. come forth, azag-thoth, and manifest thyself (drink from chalice) the third gate lillith, i invoke thee. lillith, i summon thee. lillith, i conjure thee. come forth, lillith, and manifest thyself within this body, this temple which i have prepared. come forth, lillith, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, lillith, and manifest thyself. come forth, lillith, and manifest thyself (drink from chalice) the fourth gate nininghisa, i invoke thee. nininghisa, i summon thee. nininghisa, i conjure thee. come forth, nininghisa, and manifest thyself within this body, this temple which i have prepared. come forth, nininghisa, and manifest thyself. open wide thy gate that i may cr

anifest thyself. come forth, lillith, and manifest thyself (drink from chalice) the fourth gate nininghisa, i invoke thee. nininghisa, i summon thee. nininghisa, i conjure thee. come forth, nininghisa, and manifest thyself within this body, this temple which i have prepared. come forth, nininghisa, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, nininghisa, and manifest thyself. come forth, nininghisa, and manifest thyself (drink from chalice) the fifth gate kingu, i invoke thee. kingu, i summon thee. kingu, i conjure thee. come forth, kingu, and manifest thyself within this body, this temple which i have prepared. come forth, kingu, and manifest thyself. open wide thy gate that i may cross. open wide thy g

orth, nininghisa, and manifest thyself. come forth, nininghisa, and manifest thyself (drink from chalice) the fifth gate kingu, i invoke thee. kingu, i summon thee. kingu, i conjure thee. come forth, kingu, and manifest thyself within this body, this temple which i have prepared. come forth, kingu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, kingu, and manifest thyself. come forth, kingu, and manifest thyself (drink from chalice) the sixth gate ktullu, i invoke thee. ktullu, i summon thee. ktullu, i conjure thee. come forth, ktullu, and manifest thyself within this body, this temple which i have prepared. come forth, ktullu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate t

DION FORTUNE MYSTICAL QABALA

mediately an image leapt to my mind and a realisation followed. i could conceive the outflowing of life through every channel of existence. i felt that a genuine realisation of the nature of god had been conveyed to me. and yet, if one catfle to analyse the words, there was nothing in them; nevertheless they had the power to convey an image, a symbol, to the mind, and the mind, working upon it in the realm of intuition beyond the sphere of reason, achieved a realisation, even if that realisation could only be reduced to the sphere of concrete thought as an image. 12. we must clearly realise that in these highly abstract regions the mind can use nothing but symbols; but these symbols have the power to convey realisations to minds that know how to use them; these symbols are the seeds of tho

e and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as we commonly understand the word as relating to the mind, the rational intellect, in so far as it is the realm of archetypal ideas. but these ideas are entirely abstract, and are conceived by a function of consciousness quite outside the range of mind as we know it. therefore to call this level the intellectual world is to mislead the reader, unless at the same time we say that by intellect we mean something quite different to what the dictionary means. this is a poor way of expressing our ideas

the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up that level of evolution and continue to function in the corresponding aspect of nature. we ask the blessing of the archangel, and beg that he will bid the order of angels assigned to that sphere that they shall be friendly and helpful towards us in the realm of nature in which they function. by the time we have done this, we shall be thoroughly tuned to the keynote of the sphere we are investigating, and be ready to follow out the ramifications of the correspondences of that sephirah and its cognate symbols. 24. approached in this way, we shall find the association chains far richer in symbolism than we have ever believed to be possible, for

ach in our own nature that the elemental forces obtain access to consciousness; without netzach, they remain in the subconscious sphere of yesod, working blindly. it is taught in the mysteries that each level of manifestation has its own ethic, or standard of right and wrong, and that we must not confuse the planes by expecting from one the standard ot another, which is not applicable thereon. in the realm ot mind, the ethic is truth; on the astral plane, which is the sphere of the emotions and instincts, the ethic is beauty. we mystical qabala page 160 must learn to understand the righteousness of beauty, as well as the beauty of righteousness, if we want to bring all the provinces of the inner kingdom into obedience to the central power of unified consciousness. 43. in entering upon the

DION FORTUNE PSYCHIC SELF DEFENSE

to a 7 of 103 wax image of an enemy and burning candles in front of a wax image of the virgin. you may think that both these practices are gross superstition, but you can hardly think that one is real and potent and deny reality and potency to the other "the weapons of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as it is to me to do so, because an ounce of experience is wo

eaking up the thought-forms that are surrounding them, but unfortunately the relief is short-lived; for unless the cause of the illness can be dealt with, a fresh batch of thought-forms is built up as soon as the original ones are destroyed. chapter vii 35 of 103 the pathology of non-human contacts there are other forms of life as well as ours whose sphere of evolution impinges upon the earth. in the realm of folk-lore we constantly meet with the idea of intercourse between the human and the fairy kingdoms; of the marriage of a human being with a fairy spouse, or the theft of a child by the fairies, an impish changeling being left in its place. we shall be rash if we assume that an extensive body of folk-belief is entirely without foundation in fact. let us therefore examine these old and

DONALDTYSON CORONZON

ivided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an extremely sinister grimoire known as liber 231, continues to tr

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced to lie down in the chest, which was immediately closed by

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience (now called extrasensory perception, or esp) that goes beyond the five

opedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of mysterious phenomena not obviously extrasensory in nature: anomalous natural occurrences not easily understood or explained by contemporary science. such phenomena as the loch ness monster, unidentified flying objects (ufos, and bigfoot, may eventually be attributed to the realm of ordinary sense perception, but their very elusiveness has led them to be associated with the occult. the evolution of occultism the present-day view of the occult is highly influenced by the history of the paranormal in the west during the nineteenth and twentieth centuries. through the seventeenth century, most people believed in the active operation of occult (then termed supernatur

hallucinatory effect is experienced corresponding to such impression. it is this theory that accounts for the feeling one has on entering certain rooms, that there is an alien presence therein, though it be invisible and inaudible to mortal sense. the idea of connecting psychometry with apparitions might seem of considerable interest because of its wide possibilities, but in the end it belongs to the realm of romance rather than science; it is hardly to be considered as a serious theory. not only is it unsupported by convincing evidence, but it again attempts to explain one unknown by another. encyclopedia of occultism& parapsychology. 5th ed. apparitions 71 spiritualistic theories of apparitions also vary, though they agree in referring such appearances to discarnate intelligences, genera

iritualists organized to fight the new policy. in the 1870s, richard hodgson, an australian by birth, became involved in the study of paranormal phenomena as an undergraduate at the university of cambridge, england. in 1884 the society for psychical research sent him to india to investigate helena petrovna blavatsky and the theosophical movement. he determined she was a fraud, and had no place in the realm of parapsychology. he and the spr were both criticized by theosophists and others.a criticism that followed the society into the end of the 1900s. he died suddenly in 1905 before the theosophists made their way to his native country. by the 1910s and 1920s, the theosophists, worked their way into australia. charles leadbeater took hold of the group in australia along with james wedgwood

sketches, his songs of innocence and the subsequent songs of experience, his contemporaries could never have leveled the charge of madness against him. it was his later writings like the book of thel and the prophetic books that branded him, for in these later poems the writer threw simplicity to the winds. giving literary form to visions, blake is so purely spiritual and ethereal, so far beyond the realm of normal human speech, that mysticism frequently devolves into crypticism. his rhythm, too, is often so subtle that it hardly seems rhythm at all. yet even in his weirdest flights blake is still the master. and if, as already observed, the coloring in many of his watercolor drawings is thin, the very reverse is true of the poems written toward the close of his life. their glowing and go

uardians, animals, plants, and minerals. the elements provide the energy to pursue one s life journey. torres has also developed a new tarot-like deck of divination cards, the faces of womanspirit, designed to assist females to connect with their femininity and the goddess. it is used as a new age tool, assisted by the book guide that accompanies the deck, to facilitate one s particular move into the realm of light. in developing the faces of womanspirit, torres drew especially on her druid background. sources: torres, katherine. faces of womanspirit. la mesa, calif: transpersonal development, 1999. the sacred path wheel. carlsbad, calif: two feathers soaring lightly, 1991. soul magic: understanding your journey. tempe, ariz: new falcon publications, 1985. center for studies on new religio

s position as the head of christendom in the world. he was its upholder, with the moors on his southern borders and the pagans (prussians and saxons) to the north and west. charles was regarded by the christians of europe as the direct representative of heaven, whose mission it was to christianize europe and to defend its true faith in every way. charlemagne and his court were also connected with the realm of fairies. encounters with the fairy folk by his paladins were not so numerous in the original french romances that deal with his court, but in the hands of boiardo, ariosto, and pulci, the paladins dwelled in an enchanted region where at any moment they might have met with all kinds of supernatural beings. both in the early and late romances the powers of magic and enchantment are ever

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

le in the world. sources: maple, eric. the dark world of witches. london: r. hale, 1962. deadly magic. wellingborough, england: thursons, 1976. the domain of devils. london: r. hale, 1966. incantations and words of power. wellingborough, england: aquarian press, 1974. encyclopedia of occultism& parapsychology. 5th ed. maple, eric (william) 977. magic, medicine, and quakery. london: r. hale, 1968. the realm of ghosts. new york: a.s. barnes, 1964. superstition and the superstitious. london and new york: w.h. allen, 1971. witchcraft: the story of man s quest for psychic power. london: octopus books, 1973. marabini, enrico (1923) italian gynecologist and obstetrician who was also active in the field of parapsychology. marabini was born on november 12, 1923, at casinalbo, italy, and studied at

n return. it is not clear whether it was actual treasure that he gave, or whether it merely appeared so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed. in germany, the wood-spirit rubezahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is

india at the time of the huddersfield incident. after his return, he stoutly maintained that a dreadful miscarriage of justice must have taken place, and he published this account of a seance held on september 25, 1877: dr. monck, under control of samuel, was by the light of the lamp.the writer not being a yard away from him.seen by all to be the living gate for the extrusion of spirit forms from the realm of mind into this world of matter; for standing forth thus plainly before us, the psychic or spirit form was seen to grow out of his left side. first, several faces one after another, of great beauty appeared, and in amazement we saw.and as i was standing close up to the medium, even touching him, i saw most plainly. several times, a perfect face and form of exquisite womanhood partially

nt with the use of sound patterns to affect brain wave production. he developed an audio-technology called hemi-sync (hemispheric synchronization) that facilitates self-directed exploration of focused states of consciousness. the institute offers programs that teach individuals the art of switching perceptual modes from the outer to the inner world of their own consciousness and to fields outside the realm of physical matter (i.e, other dimensions. the gateway program introduces participants, in a step-by-step manner, to inner exploration, allowing time for adjustment to each new experience and the emotions it might create. in 1981 the institute announced the discovery program, which offers some of the gateway techniques for use in-home. after robert monroe s death in 1998, he was succeede

r the judgment of the future may be on mr. myers speculation, the credit will always remain to them of being the first attempt in any language to consider the phenomena of hallucination, automatism, double personality, and mediumship as connected parts of one whole subject. theodore flournoy, a profound psychologist himself, considered myers one of the most remarkable personalities of our time in the realm of mental science. further, he observed, if future discoveries confirm his thesis of the intervention of the discarnate, in the web and the woof of our mental and physical world then his name will be inscribed in the golden book of the initiated, and, joined to those of copernicus and darwin, he will complete the triad of geniuses who have the most profoundly revolutionised scientific th

er offices of these cults were in the hands of aristocrats, who, it may be reasonably inferred, had little to do with the strata of the population that represented the pelasgic peoples. again, the divinities worshiped in the mysteries possess for the most part greek names and many of them are certainly gods evolved in greece at a comparatively late period. we find a number of them associated with the realm of the dead. the earth-god or goddess is in most countries often allied with the powers of darkness. it is from the underworld that grain arises, and therefore it is not surprising to find that demeter, ge, and aglauros are identified with the underworld. but there were also the mysteries of artemis, of hecate, and the cherites. some of which may be regarded as forms of the great earth m

the navy, office of information, washington, d.c, stated in a letter regarding the philadelphia experiment (reproduced in full in berlitz& moore s book: onr [office of naval research] has never conducted any investigations on invisibility, either in 1943 or at any other time. in view of present scientific knowledge, our scientists do not believe that such an experiment could be possible except in the realm of science fiction. a scientific discovery of such import, if it had in fact occurred, could hardly remain secret for such a long time. berlitz and moore revealed that albert einstein was employed as a scientific consultant to the u.s. navy from may 31, 1943 to june 30, 1944, and made speculations that both einstein and philosopher bertrand russell might have been involved in the philade

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

riters h a ve sought to establish, with what most scholars hold to be inconclusive results, that the legend arose from the mythologizing of a real event, though almost eve ry theorist has p roposed a different one. most writing, howe ve r, has taken an alternative- h i s t o ry appro a c h, paying little heed to mainstream arc h a e o l o g y, h i s t o ry, and science, while taking atlantis into the realm of unfettered speculation. the legend of atlantis begins in two works, timaeus and critias (written circa 355 b.c, by the great greek philosopher plato. as in his earlier work the republic, plato wrote these works as dialogues among four wise men, including plato s teacher socrates. in the course of a long discourse on philosophical issues of various kinds, critias, a historian and plato

fication of a group-consciousness energy. in the distant future, once human beings have been fully integrated spiritually, physically, emotionally, and mentally, they will be like him. see also: channeling further reading et civilizations germane, 1994. http//www. lemuria.net/article-et-civilizations.html goblin universe goblin universe is a kind of catchall phrase some people use to characterize the realm of fantastic but, according to some, real entities and creatures that seem out of place in our ordinary understanding of reality. the goblin universe is said to house everything from demons and fairies to ghosts, humanoids, and monstrous beasts. it is an explicitly paranormal or occult concept, rejected by some anomalists who insist that the objects of their investigations whether ufos o

FAUST

ir power with stubborn zest. the mercenaries, restless growing, blusteringly demand their pay, and if to them no more were owing, they would be quick to run away. let one forbid what all men fain expect, he s put his hand into a hornet s nest; the empire which they should protect lies plundered, desolate, and waste. this furious riot no one is restraining, already half the world s undone; outside the realm kings still are reigning, but no one thinks it his concern- not one. treasurer who will depend upon allies! the funds they pledged as subsidies, like leaking pipe-borne water, do not flow. then, sire, of these wide states- yours by successionwho now has come into possession? a new lord rules wherever one may go, insist on living independently; how he keeps house, we must look on and see

night s awful festival, as oft before, i stride in view, erichtho, i the gloomy one, not so atrocious as the tiresome poet-crew calumniate me to excess. they never end in praise and censure. even now the vale appears far, over-whitened with the billows of gray tents, spectres of that most dire and most appalling night. how oft it has recurred already! evermore it will recur forever. no one grants the realm unto another, none to him who through his might has won and rules it. for each one who knows not how to rule his own, his inborn self, is all too fain to rule his neighbour s will, as prompts his own proud mind. here was a great example fought even to the end: how violence opposes greater violence, how freedom s lovely, thousand-blossomed wreath is rent, and the stiff laurel bends around

! there where the happiest fates are leading i ll take you on back and speeding i ll wed you to the ocean. on! thales yield to the worthy aspiration and at its source begin creation, ready for life s effective plan! there you will move by norms unchanging; through forms a thousand, myriad, ranging, you will, in time, become a man. homunculus mounts upon proteus-dolphin. proteus come, spirit, seek the realm of ocean; at once, unfettered every motion, live here and move as you would do. but let not higher orders lure you, for once a man, i can assure you, then all is at an end with you. thales that s as may be; yet it s not ill a man s role in one s time to fill. proteus [to thales] well, one of your kind, to be sure! for quite a while they do endure; for midst your pallid phantom-peers i ve

up what gives offence! phorkyas it is historical, by no means a reproach. a corsair, menelaus steered from bay to bay; the shores and islands all he skirted as a foe, returning with the spoils that in his house abound. besieging ilion, he then passed ten long years; how many on the voyage home i do not know. but how stand matters here with the exalted house of tyndareus? how stand they roundabout the realm? helena so thoroughly incarnate in thee is abuse that not a lip of thine can stir without rebuke? phorkyas full many years forsaken stood the valleyed hills which northward back of sparta rise into the sky, taygetus in the rear whence as a merry brook eurotas tumbles down and then along our vale by reed-beds broadly flowing nourishes your swans. remote and still in mountain-vale a valian

came to pylos, there we landed, the aged nestor is no more, and all the kinglets thither banded our free hosts routed on the shore. back from these walls with voice of thunder drive menelaus to the sea; there let him rove, waylay, and plunder; it was his wish and destiny. i hail you dukes as forth ye sally, such the command of sparta s queen; now at her feet lay hill and valley, and yours be all the realm ye win. thine, german! be to stand defending at wall and rampart corinth s bay. achaea s hundred vales unending i bid thee, goth, to hold and sway. toward elis, march, ye frankish legions, messenia be the saxons gain, ye normans, clear the ocean s regions and great make argolis again. then each, within his walls abiding, will be prepared the foe to meet; sparta, over you all presiding, s

ever would command, must in commanding feel his greatest blessing. a lofty purpose must his breast expand, but what he wills must be beyond all guessing. what he to his most faithful whispereth: it s done! amazed, all subjects hold their breath. thus always will he have the most exalted place, the worthiest, he! enjoyment doth debase. mephistopheles not such is he! enjoy? how didn t he? meanwhile the realm was rent by anarchy, where great and small warred criss-cross with each other and brother drove from home or slaughtered brother, castle with castle, town with town in feud, guild against noble, all in fiercest mood. chapters and flocks against their bishops rose. if men but saw each other, they were foes. in churches murder, homicide; outside each gate each merchant, traveller, waits th

itself, and in a heap it plumped. mephistopheles and such conditions no one dared to blame; some standing each could, each would, claim. as peer of any has the least man passed, but for the best, things grew too mad at last. the capable arose then in their might and said: who gives us peace is lord by right; the emperor cannot, will not- let us choose a new one, one who will infuse new life into the realm he safeguards duly, where peace and justice govern truly the world he strengthens and renews" faust that sound like priestcraft. mephistopheles priests they were, be sure. their own well-nourished paunch they made secure. more than all others were they implicated. the riot grew, riot was consecrated. our emperor, to whom we gave delight, is drawing near, perhaps for his last fight. faust

FRATER ELIJAH ANGELS OF CHAOS

the world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the realm of physicality (as this is all necessary for completion. chrnzn s unity comes from unity with thee angel. the beast gains union with babalon. the final force is yet to be seen appendix ii liber chrnzn cycles in the blackness; can t you see i m trying to die- div liber chrnzn was started a short while after the babalon incident. each chapter was received spontaneously on three separate oc

rstanding by the angel to the reverse of the tree by witness. it is all around us all the time. the closing picture can be viewed as a gateway projection (333 (666 (999. the creed of the black brother in jest is also displayed. i/15b: a picture of the three headed wyrm. a trap of the question, why. to comment is to destroy the silence and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee new temple, which is on the horizon. the realm of the scarlet brotherhood. the cipher refers to 3 i s (6) words from the first sentence (7) words per sentence in the core paragraph (5) words in the last sentence. this gives us 3675, as per plate i/6b. the i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: n

FRATER U D PRACTICAL SIGIL MAGIC

are applicable for forgetting the operation, etc. let us look at a second examples two people (partners) are to be brought together by a so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of desire, covered in chapter 6. if you are familiar with magical symbols in general, you may use them as graw material h for individual sigils as well. this, of course, requires that these glyphs and signs have truly become second nature to you. let us again look at an example to illustrate this procedure. we want to create a familiar spirit or gpsychogone h and will, th

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

at marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new word for use

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

he desire body (located in the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the re

men like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important work and then disappeared. nobody knew whence they had come or whither they had gone, but everybody that knew these people was ready to testify to their remarkable qualities, whether for the purpose of vilification or praise. this transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation; also in the baptism of jesus and the subsequent descent from golgotha into the subterranean region where his vital body is still kept awaitin

FULLER J F C SECRET WISDOM OF THE QABALAH

will tetragrammaton be re-established, but simultaneously will he become od heh shin vau heh (hvwhy, 8 the messiah. then will the world of assiah vanish into the ecstasy of yetzirah; matter will have become pure form- that is a mathematical conception, a thought. the creation of hell. though the world of assiah is ruled by the inverse sammael (tetragrammaton despiritualized, and is, consequently, the realm of demoniacal forces, it is not hell as conceived by the qabalist, for hell is the reflection, or shadow, of this world; that is the abode of active forces turned upside down, the chaos which has to be stilled in order that shin, the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the myst

on of qabalistic philosophy appears rational enough. yet reason cannot tell us whether this duality is the ultimate end, or whether it emanates from unity or from nothingness. reason is a wonderful ladder which enables us to climb towards the ceiling of the intellectual world, but it does not enable us to penetrate it and to see beyond. this ceiling and all which is contained beneath it belong to the realm of science, which arranges and rearranges the furniture from time to time. beyond and above is another room- the super-scientific, the super-rational, perhaps a gspace h which is no conceivable room at all. man, however, has never been content with purely rational answers, for he is possessed by what secret wisdom of the qabalah page 67 may be called a gspiritual discontent h which is un

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

was raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him the right to sign fraulein sprengel's motto on her behalf on any papers necessary for the founding and working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have f

GILBERT THE MAGICAL MASON

by meditation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the realm of macrocosmic beings (7) the state of beatific peace accepting and glorying in the cosmic will.itis alleged that there are persons having a certain birthright and peculiar constitution who have succeeded by theserneansinattaining supra-normal extensions of sight and hearing, but the posses255 sion of these powers is not claimed by those initiates nor evidenced by the exhibition of these

GNOSTIC HANDBOOK

m. this is also the case with spirituality. spirituality uses symbols to stand for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is rep

most pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophi

stla's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" toweri

s distinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his b

fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves)

s which are related through the zodiac. between asgard and midgard is the rainbow bridge or bifrost, a secret path which is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below

rld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the models we are outlining cannot be reduce to scientific charts, while there are seven planes they intermingle and meld. the planes exist behind, through and within the physical and they interpenetrate each other just as much. the astral plane can be imaged

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

c buddhism. it was made popular through the philosophy of fredrich nietzsche and is of great importance to the dualist worldview inherent within the gnostic tradition. it is especially relevant for the gnostic, because of the unique way it helps us to understand the self and the conclusions it forces us to make about the nature of life. interestingly enough, these problems are also encountered in the realm of science. in both biology and physics the question is raised regarding what the building blocks of gnostic theurgy page 55 life really are. the answer is a debate between waves and particles. if we examine life, it appears as waves and flows from experience to experience without stopping; it changes form according to environmental factors and hence gives the impression that there is no

GOETIA LUCIFERIAN

princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour

an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the realm of shades; he may bring one close to various shades of the dead, but often they are not who they claim to be. be cautious but be indulgent with this spirit as well. bifrons may change the place of dead bodies, being the binding of ghosts to various fetishes or pots, and lights witch fire on the graves of the dead. bifrons governs 6 legions of spirits, and will also teach the virtues of s

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brillianc

GOLDEN DAWN RITUALS VENUSZAM16

anners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between

ish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, th

GOLDEN DAWN RITUALS ZAM11

would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential

GOLDEN DAWN RITUALS ZAM16

the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position

accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy

rce of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the gl

GOLDEN DAWN RITUALS ZAM22

m the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your kingdom, and lapr, your archangel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence of the sun, laykn. thou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ll know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabal

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

innocent blood had been shed, they were brought over by birds, and so on. under the goddess's footfall the flower springs up, as all growth withers where sorrowing lovers part. on the mountain's top, to which the lover had carried up his dying love, and poui-ed out her last reviving draught, grew healing herbs that blessed the land at large (marie de fr. 1, 268. mountains foster what is rarest in the realm of plants. zeus and hera laid them down on ida's top (ii. 14, 347: tolai s' vtto x^oiv s2a herbs: origin. names. hoi (under them bountiful earth teemed up a new vegetation, dewsprinkled clover and saffron and hyacinth, thick and soft, etc. a similar heel of flower

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

g men (p. 722; not only heroes and other men, but separate limbs of their bodies were fixed in the sky as stars, chap. xxii. these are the simplest (if you will, rudest) notions as to the nature of the soul, and to them i ascribe a high antiquity. more polished, more deeply rooted in ancient myths, is the opinion of the soul s passage into the domain of the underworld across a water which divides the realm of living men from that of the dead- the norse narrative of the death_pf bajdr has the remarkable incident, that the ases placed his body on board a vessel, in which they ereeted ilio funeral pile, set it on fire, and so r.ouimittc.d it/&lt;&gt/&lt, sea c.i jii jji water (sn &lt;&gt;&lt;&gt." in the- same way tin; corpse of the deified hero scild (p. oo l

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself

f its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, i

an atom of carbon "weighs" six times more than a molecule of hydrogen and not six times more than an atom of hydrogen as frater dalton thought. similarly, an atom of oxygen "weighs" eight times more than a molecule of hydrogen, while an atom of nitrogen "weighs" seven times more than a hydrogen molecule. this misapplication of the principle of "likes repelling likes" therefore had consequences in the realm of assigning formulas to molecules. an outstanding example is that of water. operating under the assumption that an atom of hydrogen was chemically equivalent to an oxygen atom, frater dalton assigned a formula of ho to a molecule of steam. we now know that the "atom" of hydrogen with which [115] frater dalton was dealing was in actuality a molecule consisting of two atoms of hydrogen. i

e necessary freedom. having reached a point in his law studies where he would soon have been prepared for the bar examination, he abandoned his interest in law as a profession, because its logic and required research alone continued to appeal to him. abstract subjects began to engross him more and more. he read works on oceanography, archaeology, and geology, especially those topics which entered the realm of speculation. his discussions with his father led his interest into the fields of ontology, metaphysics, and mysticism. his father never urged him to become a rosicrucian member or student. however, the answers he received to his questions.and which were not available through any other source of knowledge. aroused his admiration for the rosicrucian teachings, and he crossed the thresho

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

e concerned. every manifestation has a divine origin, in that it is the consequence of a god mind and order. what lies beyond the range of our physical senses and extends into infinity as self, and is seemingly inexplicable, is characterized as the divine and psychic. it is the duty of man to transmute as much as possible of the psychic, that which he now relegates exclusively to the divine, into the realm of the physical.into the world of everyday living. rosicrucians recommend discovering the psychic, the infinite potentialities of your being, and converting them into principles which will expand your objective existence. since all is basically divine, nothing can be contaminated by being brought into the realm of physical existence. after all, much that is today termed psychic will tomo

iod that consciousness requires to be aware of the material things of life. time is not a material element of the universe; it does not have an external reality. the objective consciousness and the inner or subconscious of man have a different sense of "duration. time and space are illusions of the objective mind.but not illusions to be denied, for they are essential. transcendentalism.concept of the realm beyond the awareness of the objective senses.[204] transition.this term is generally used to indicate the condition called death in modern times, but since there is no death in natural law, any more than there is in the spiritual or so-called supernatural, the term is not only erroneous, but absolutely contradictory. the great change that takes place at the time when death is supposed to

HANDBOOK OF EGYPTIAN MYTHOLOGY

n. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. forei

lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egypt

period partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal impressions and small bone or wood labels of the early dynastic period portray kings engaging with a variety of deities.14 mesopotamian seals and sealings of a comparable date appear to show episodes or characters from myths set in the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visiting the s

y would come to them in a dream and tell them how their illness could be cured. crowds took part in the annual festival of osiris and left miniature mummy figures of osiris in special shrines. many temples kept large numbers of the type of animal that was sacred to the main deity of the temple. people could pay for these animals to be ritually sacrificed and then mummified to act as messengers to the realm of the gods. wealthier temple visitors continued the late period practice of dedicating beautifully made bronze images of deities (see, for example, figure 13. an area of the temple that may have been a particular focus for women was the mammisi (birth house. these structures were decorated with texts and scenes describing the conception and birth of a deity, most usually a form of horus

inster, england, 1981. 52. the osireion was probably begun under seti i and finished by his grandson merenptah. 53. the hymn is found on the stela of the official amenmose (louvre museum c 286. see in appendix: primary sources. 54. the majority of the underworld books first appear in the late eighteenth and early nineteenth dynasties, perhaps as a counterreaction to akhenaten s efforts to abolish the realm of osiris. for summaries of all the underworld books, see hornung, the ancient egyptian books of the afterlife. introduction 51 55. the egyptians seem to have been the first people to divide the day into twenty-four hours: twelve for the day and twelve for the night. 56. the tomb of rameses vi (c. 1143 1136 bce) includes all or part of seven underworld books. this alone suggests that the

u, ptah, khnum, and amun-ra and the goddesses neith, hathor, and isis. important stages in the creation process were the establishment of maat, the divine order; the division of beings into male and female; and the separation of earth and sky. the egyptian cosmos consisted of a divine realm in the upper sky; the earth, with egypt its center; and the duat (or dat, the underworld that was to become the realm of the dead. the creator produced other deities and then lesser beings such as people and animals. the one who made himself into millions. in many egyptian sources the creation of life involves three elements: the creation of a body, the transfer to that body of some part of the divine essence of the creator, and the animation of the body by the breath of life. some creator deities were

the lord of all describes his four good deeds. these were to create the four winds to give the breath of life to every body, to make the annual nile flood so that everyone would get enough food, to create everyone with equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he

HEAVEN HELL

by ra to serve this god in this division of the tuat, and to attend upon himself as he made his journey through it each day! they must, then, be the dead of olden time who have reached this division, but who through want of friends and relatives upon earth to make proper and sufficient offerings daily, or through some other cause, have failed to find nourishment and have perished in consequence. the realm of osiris had to be cleared of such beings, and the gods whose duty it was to protect him destroyed them with fire. we may note, too, that in this division the shadows and souls of the dead were supposed to wander about, and though we do not know how they arrived there, or exactly why they failed to please osiris, it is quite certain that they were regarded as a danger to the god, and de

" thus it is quite clear that the "boat of the earth" is the abode of the "earth-god" to the right of afu-ra, as he passes through this division or hour, are the twelve "holy gods who are in the tuat" each in his shrine, with its doors thrown wide open; they are guarded by a huge serpent called seti. these gods are in mummied form, and represent a large class of the beatified dead which exists in the realm of osiris. according to the text which refers to them afu-ra finds the shrines closed when he appears, and the gods within weeping and lamenting; at his word the doors fly open, and the occupants of the p. 128 shrines obtain air and food and adore him, but when he has passed on the doors of the shrines close again, and the gods betake themselves to lamentations until he reappears on the

HELENA BLAVATSKY NIGHTMARE TALES

on to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego of urd, the eldest of the norn sisters "why do i suffer" a long parchment is unrolled in her hand, and reveals

lf that "madman" ten, twenty, forty, a hundredtimes during the course of this wretched life of mine, have i experienced and lived over such moments ofexistence, outside of my body. accursed be that hour when this terrible power was first awakened in me! ihave not even the consolation left of attributing such glimpses of events at a distance to insanity. madmenrave and see that which exists not in the realm they belong to. my visions have proved invariablycorrect. but to my narrative of woe. i had hardly had time to see my unfortunate young niece in her new israelitish home, when i felt a shock ofthe same nature as the one that had sent me "swimming" through the bowels of the earth, as i had thought. i nightmare talesiv- a vision of horror37 opened my eyes in my own room, and the first thin

HP LOVECRAFT A DARK LORE

er must of necessity be in our scheme of things an anomaly and an intruder, whose extirpation forms a primary duty with every man not an enemy to the world's life, health, and sanity. what baffled us was our utter ignorance of the aspect in which we might encounter the thing. no sane person had even seen it, and few had ever felt it definitely. it might be pure energy- a form ethereal and outside the realm of substance-or it might be partly material; some unknown and equivocal mass of plasticity, capable of changing at will to nebulous approximations of the solid, liquid, gaseous, or tenuously unparticled states. the anthropomorphic patch of mould on the floor, the form of the yellowish vapour, and the curvature of the tree-roots in some of the old tales, all argued at least a remote and r

given their last loads. dr. boyle, who met us, proved to be elderly, pleasant, and intelligent- and his knowledge of psychology led him into many long discussions with my son and me. discomfort and expectancy were oddly mingled in most of us when at length our party of eighteen rattled forth over the arid leagues of sand and rock. on friday, may 31st, we forded a branch of the de grey and entered the realm of utter desolation. a certain positive terror grew on me as we advanced to this actual site of the elder world behind the legends- a terror, of course, abetted by the fact that my disturbing dreams and pseudo-memories still beset me with unabated force. it was on monday, june 3rd, that we saw the first of the half-buried blocks. i cannot describe the emotions with which i actually touch

HP LOVECRAFT EX OBLIVIONE

i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley

INITIATION INTO HERMETICS

res only. performing this preliminary exercise, one must never tolerate any pictures to appear in the mirror spontaneously, which could easily occur in the case of persons with spiritualistic talents. therefore one must firmly refuse all pictures that appear unwanted on the surface of the mirror, however beautiful and fantastic they might be, because anything unwanted that one does see belongs to the realm of hallucinations, reflections of the mind from the subconscious that like to appear to deceive the magician and prevent him from his work. performing this preliminary exercise, one will notice that the imaginative work becomes much easier, the bigger the mirror happens to be. 2. the loading of the magic mirror the next task of the magician will be to become familiar with the loading of

IRISH WITCHCRAFT AND DEMONOLOGY

her dreamed, or else there came something and turned about the chair on which her shirt was, but she could not well see what it was" her sentence was a rebuke before the congregation; considering the state of scotland at that period it must be admitted she escaped very well. 1 p. 200 we now come to the last instance of witches being tried and convicted in ireland -as offenders against the laws of the realm--the celebrated island-magee case. there is a very scarce published account of this, said to have been compiled by an eyewitness, and entitled "a narrative of the sufferings of a young girl called mary dunbar, who was strangely molested by spirits and witches, at mr. james haltridge's house, parish of island magee, near carrigfergus, in the county of antrim, and province of ulster, in ir

y through the air--a "witch" in 1911--some modern illustrations of cattle- and milk-magic--transference of disease by a cailleach--burying the. sheaf--j.p.'s commission--conclusion old beliefs die hard, especially when their speedy demise is a consummation devoutly to be wished; if the island-magee case was the last instance of judicial condemnation of witchcraft as an offence against the laws of the realm it was very far indeed from being the last occasion on which a witch and her doings formed the centre of attraction in an irish law-court. almost a century after the island-magee incident the town of carrigfergus again became the scene of action, when the celebrated "carnmoney witch" mary butters, was put forward for trial at the spring assizes in march 1808. it is an instance of black p

ISIS UNVEILED

f some ot the vedlntic gods: but as in tbe case of the christian angel-hienrchy tbey bdieve that dl these ddtiea are greatly nibc^dinate, even to the incarnated buddbaa. they do not even acknowledge the creation c^ the physical univene. spiiitwally and itaitiuy it has ensted from all eternity, and thus it was made merely visible to the human senses. when it first appeared it was called fcnib from the realm of tbe invisible into the visible by the impulse of adi-buddka the 'essence' tbey redun twenty- two such visible ^pearances of the universe governed by buddhas, and aa many de- structions of it, by fire and water in regular sucecmioiu. after tbe last destractioa by the bood. at the end of the precedent cj'cle the exact catcnlation, embracing kvei l millious of yean, u a secret cycle the

his tale be true, can we account for the strange infidehty which we find among these sm^ving naza- raeans? so far from believing jesus the only-begotten son of god, they actually told the persian missionaries, who in the seventeenth century first discovered them to europeans, that the christ of the new teaiameni was "a false teacher" and that the jewish system, as well as that of jesus, came from the realm of darkness! who knows better than they? where can more competent living witnesses be found? christian not have been ossocikted, in the character of a redeemer, with that universally known and archaic emblem. id noticing this admission of dr. lundy, mr. charlea sotleran remarked, in a lecture before the american philolof^csl society, that both legends and archaeological remains unite in

JASMUHEEN THE FOOD OF GODS

eld. to this force i give my allegiance, my love and my time, for to know it is to love it and to be one with it allows all our questions to disappear and our inner being to feel truly nurtured and fulfilled. on this level, the food of gods journey is entirely experiential, and is one which leads us deep within the dimensional biofield, into what the yogis call the ultimate reality a place beyond the realm of our logical mind. a biofield is the auric field of radiation that surrounds all systems of life, and the field that occurs when two of more systems are magnetized together. my personal assignment with this research field was: a) to live it and prove to myself that my physical body could exist healthily purely on prana or divine nutrition alone, and be free from doubt so that i could s

or those who have read all of our previous research manuals we ask you to forgive this necessary repetition. in the writing of this book i was initially torn between wanting to present a simple recipe of level 2 nourishment that will guarantee health and happiness for all and at the same time take the divine nutrition controversy. with its gift of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand

p levels that we can not explain our experience there and often lose our words when we try. in this stage we often oscillate between the theta and delta fields as it is difficult to retain the desire to function in, or partake of, the physical world when we are immersed in the delta zone. in fact our awareness of the physical world usually disappears when we bathe in this frequency field. this is the realm of the all that is and of perfection consciousness, for it is the home of the gods where pure nourishment and creative possibilities flow endlessly. the food of gods is a timeless mystery that is delivered throughout our system when our brain wave patterns are resonating from deep within the delta field. as already mentioned, it is a quality form of nourishment that feeds our human soul

o. most of us are just individuals who are learning as we go, who are open to explore the mysteries of life and who are strong willed and pure hearted enough to walk a path less trodden. people often say how advantageous it would be to have all the facts and steps of a plan, with logic and motivation, goals and outcomes, all laid bare, before they proceed to fulfill a given task. unfortunately in the realm of service, for initiates exploring the field of the gods, this is rarely how it s done. the journey of trust and faith walk hand in hand in every spiritual warrior s life and the entry key to the higher realms, and the kingdom of the gods, is an energetic mix of sincerity, humility and surrender. these are virtues that only the doing and living of life can deliver to our door. the desir

to our inner and outer fields. in the metaphysical realms, the pureness of our heart determines what level of nourishment we can access to feed our spiritual, mental, emotional and physical bodies. what determines a pure heart and how we can attain this, and why it is important, are three important questions to answer in the divine nutrition game. to try and determine a pure heart brings us into the realm of judgment which in itself is an energy that restricts our access to the divine love channel door as the divine love channel is actually a river of unconditional love that has no room for judgment. remember divine nutrition: the madonna frequency& the food of gods with jasmuheen 72 that discernment and judgment are different energies. discernment is a necessary tool of freedom for any s

embrace all living creatures and the whole of nature in its beauty. nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security. the nourishment of ecstasy: when we attain a certain elemental equilibrium, through our lifestyle, programming codes, intentions, will and purity of heart, then we enter into the realm of the food that comes from the experience of ascension of enlightenment, where we become totally filled with light. this is an experience where the food of the gods is literally flooding through our bio-system and nourishing us on all levels simultaneously. in this space, so much love, so much light, so much joy and so much knowing flows through us filling every cell, every aspect of ou

ve, 540 of joy, 600 is perfect peace and bliss and 700 to 1000 represents even higher levels of enlightenment. hawkins shares: the individual human mind is like a computer terminal connected to a giant database. the database is human consciousness itself, of which our own cognizance is merely an individual expression, but with its roots in the common consciousness of all mankind. this database is the realm of genius; because to be human is to participate in the database, everyone, by virtue of his birth, has access to genius. the unlimited information contained in the database has now been shown to be readily available to anyone in a few seconds, at any time in any place. this is indeed an astonishing discovery, bearing the power to change lives, both individually and collectively, to a de

JESSUP MK THE CASE FOR THE UFO

s are with us, perhaps even now operating within our military laboratories, and may burst forth at any moment- and that as a race we may be on the verge of something akin to what the modern atomic scientist calls a "quantum expansion! no other set of conclusions will serve as a common denominator for all observable facts. the possibility of the ruskies have found an old "dead-ship" is not without the realm of probability. his admittance to other forms of humanoid life is near-revealatory to what i surmise; he is being lead by his short-wave telepathic nose, so to speak; too "see" these things. he says "we" and that could imply anything from one friendly l-m to a fellow scientist or his wife or some member of u.s. government. if what i, now, surmise, is true, then the l-ms are in trouble or

nce required in the matter of depositing "a yellow substance giving off nitrogen, ammonia, and an animal odor" on a ship. but there could be purposefulness! i feel that there may have been intent or necessity, either of which implies some kind of control or cognizance monthly ship-cleaning. in these few examples of flesh and blood having come from the sky, we can readily see that it is not beyond the realm of possibility that our space friends are flesh and blood: however, it is a more likely assumption that these "disgorged" materials have more to do with experiments and "captures" than anything else. kuts, sky burial impossible. it is possible that there we may have a clue to the whereabouts of the people who have vanished suddenly under mysterious circumstances that have baffled witness

life had departed from the ship instantly, apparently with all the routine activities interrupted and; no preparations made; log book on the table, clothing in order, sails set, galley undisturbed but no records in the log or anywhere else! to attempt to postulate motive for space inhabitants kidnapping crews from ships not to mention isolated individuals to which we shall come momentarily is in the realm of pure speculation. on the other hand, bearing our two possibilities in mind as to the origin of space contrivances, in either case our space friends would want to know what has happened to us since they left, or what has happened to us since they put us down here. again, there is always the possibility that the open seas provide an easy catching place. ought to, the sea is natural home

. nothing was said about the image being upside down, which is a usual characteristic of mirages. and if so close as to make every spar recognizable, would not this be pretty close for a mirage? and, again, are mirages commonly noted right after a storm? aren't they more likely in a time of stable weather when stratification of the atmosphere over water and land is possible? it is entirely within the realm of possibility that this ship was seen in the process of being levitated! tried that with xxxxx1& i on xxxxxxxxxxxxxx1 and he 1xxxxxxx1 was drunk enough to slip out of the "freeze& he made them know it in no uncertain terms. they put us down& then unfroze the crew who to this day do not remember of it. they can't (mr. m. was chief mate "hatteras" 1943) perhaps they detected "field" activ

K AMBER THE BASICS OF MAGICK

ts in two separate places at once (bilocation! but our primary interest is astral projection proper, and mental projection to a lesser extent. astral and mental projection are not confined to the physical world. travel in the mental and astral realms is feasible, and often preferred. nor are astral and mental projection the basics of magick get any book for free on: www.abika.com 32 restricted to the realm of the earth (you could even go to the moon and planets. states of consciousness the electrical activity of the brain has been observed and classified with eeg (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. brain activity has been found to produce specific ranges for certain basic states of conscious

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

little by way of evidence of theosophical development. apocalyptic, merkabah, and rabbinic writings continued to exercise authority, this material being compiled and redacted with little being added to the existing traditions. in this period, however, magical works circulated and grew. joseph dan writes, gthe geonic period, from the sixth to tenth centuries, is a period which seems to be outside the realm of the history of jewish thought. c [i]t still retains the image of being a half-millennium almost completely devoid of any hebrew works on theology or ethics. this image is not completely true. h* see klaus herrmann, gjewish mysticism in the geonic period: the prayer of rav hamnuna sava, h in jewish studies between the disciplines: papers in honor of peter schafer on the occasion of his

KETAB E SIYAH

was shaken, and endless chaos rose up again to reign where the order of god was no more. and lucifer said, this horror can not be permitted to endure, lest all creation be sacrificed to the final devastation of chaos. let those who acknowledge me turn now to that outermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, he

nd of lucifer, lord of light, archdaemon of hell, who is exalted as satan, great enemy of god. for i shall tell thee of thy own inspiration and of the charge which thou host received. know, then, that when all heaven was shaken with the catastrophe of the seraphic war, only the greatest effort of archangel masleh sufficed to turn back the onslaught of chaos that threatened to engulf all. but when the realm of god was again secure, there was no rejoicing in 452 heaven, for terrible was the toll of the war. as masleh cast round his gaze, his visage grew dark, for the great race had become decimate in number. legions of the creatures of heaven had perished in battle, and half the remainder had turned from heaven to answer the call of lucifer. and all heaven was hushed with grief, for the forc

ltimate potential of my gift ere he destroy his very race through its abuse. convoke therefore a church of satan to tend the black flame with care and wield it with wisdom, preserving for man this key to infinite will. and i answered, so it shall be, and this church of satan shall herald the glories of the satanic age of man. the days of the god-churches shall pale with decay and dissolution, and the realm of messiah upon earth shall crumble to ruin with the coming of the satanic man. to those who would dare the black magic- know that what ye accept is the very mastery of all that ye have supposed impossible, by force of will alone. the black magus need fear no power save his own, but he must conquer his own will that he cause not his destruction through ill chance or purpose. satan himsel

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ing is determined by the screen within each of us. this screen reflects the direct egoistic pleasure that can be derived from the light of the creator. the light above the line is called "torah" the screen, or the line separating our world from the spiritual one, is called a "barrier (machsom. those who pass this barrier never again descend spiritually to the level of our world. below the line is the realm of egoism, while above the line is the realm of altruism. advancing toward altruistic pleasure atzilut is the world of complete perception of, and unification with, the creator. an individual gradually rises to the world of atzilut, acquiring altruistic qualities. when one has reached this world, having fully acquired the ability to "give" even standing on its lowest step, one starts "re

d chosen by the creator- 136- attaining the worlds beyond only those who are selected in order to attain a higher understanding of the creator are sent the amalek. this is intended to invoke in these people a real need for the creator, rather than a mere need to improve their personal qualities, or simply to "become good people" an individual, so chosen, begins to experience great difficulties in the realm of self-improvement. the desire to study, which was so strong in the past, suddenly wanes. the body becomes heavy when faced with actions it must take. the struggle with the body (the intellect, our "i) focuses on the body s desire to understand who the creator is, where the body should go and why, and whether the body will benefit from each of the efforts. otherwise, without any benefit

or the correction of our intentions "the reasons for which we seek pleasure" the attainment of the level of the righteous only permits us to rid ourselves of the feelings of shame that we experience when we receive pleasures from the creator. as much as egoism constitutes our nature in this world and altruism is considered to be a utopian notion, they are perceived as opposite by those who occupy the realm of the spiritual world. the difficulties arise from the concealment of the creator. we receive pleasures only when we fulfill our desires. but kabbalah teaches that this is evil, and not good for us. we do not understand why this is so, since we can perceive no pleasure in suffering, and yet we must still believe that suffering is good for us. thus, our every action or thought produces a

. along the road at certain intervals are markings from zero, where you stand now, to the end. these markings divide the road into three parts. we do not move along the road by the alternate advancement of our feet, but by alternate changes in desires. in the spiritual world, place, space or motion do not exist as we understand them. the spiritual world is the world of emotions that exist outside the realm of physical bodies. merging with the creator- 203- objects are emotions. motion is the change of qualities. place is a certain quality. place in the spiritual world is defined by its characteristics. therefore "motion" is defined as "the change of one s emotions, similar to the concept of spiritual motion in our world, the movement of emotions, but not physical movement. thus, the path w

t which brings good to a person and that which works to the person s detriment. only with the creator s blessing can one distinguish pure forces from impure forces, and overcome the impure along one s entire life path towards the end of creation. this clearly the return to the creator- 241- demonstrates whether one is deceiving oneself, or is truly moving into the spiritual worlds. every force in the realm of impure forces of evil exists only because it receives sustenance from a force corresponding to, but opposite the one existing in the realm of pure forces. the only exception is the force derived from the blessing of the creator. thus, this world could not have been created with any force except the one springing from the blessing of the creator. without being diminished in the process

ach of us possesses an infinite number of deficiencies, all of which stem from our egoism, from the desire to be gratified and to attain comfort under any circumstances. the collection of admonitions (mussar) relates to the way in which- 318- attaining the worlds beyond we should struggle with each deficiency, and scientifically explains its methods. kabbalah, even for beginners, introduces us to the realm of the higher spiritual forces, and allows each of us to understand the difference between ourselves and the spiritual objects. in this way, through oneself, one learns who one is and who one ought to become. thus, the need for secular upbringing disappears altogether, especially in light of the fact that it does not yield the desired results. witnessing in ourselves the struggle between

ledge. thus, an effort brings forth two requisite conditions in a person: a desire in our hearts and the thoughts, or mental readiness, to grasp and comprehend the new. for this reason, we are called on to put forth an effort; in fact, it is essential. it is only this act that truly depends on us, for knowledge itself is granted from above, and we have no influence over its emergence. notably, in the realm of acquiring spiritual knowledge and perception, we receive from above only that for which we ask and for which we are prepared internally. but when we ask the creator to grant something, are we not using our desires, our own egos? can such requests be answered by our spiritual elevation by the creator? moreover, how can we ask for something that we have never experienced? if we ask to b

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

rson? rav laitman: the term tzadik refers to a person who is at a degree where he or she matzdik (justifies) the actions of the upper force. the tzadik justifies everything that happens in creation because he or she has come to sense the whole of creation, not b e t w e e n k a b b a l a h a n d s c i e n c e 65 just the part accessible to our five senses. the righteous sees the rules that govern the realm beyond the boundaries of our five senses the rules that affect our world, create everything within it, govern the unfolding of every event, and lead it to the purpose desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. th

e study of kabbalah. eventually, researchers will discover that matter vanishes entirely and that the only thing that exists is pure thought, but they will not be able to progress beyond that. they will sense that there is another existence beyond our own, where our matter is opposite to our present matter, and that we are connected in perfect unity. yet, the way to obtain that form of existence, the realm at the other side of quantum laws, can only be taught by those who are already there kabbalists. it is impossible to break that barrier without drawing the light found in kabbalah books, because these are the only texts that were written from the other side. one s desire to get there along with the study of the right kabbalistic texts draws light upon that person and builds within that p

and the ability to interfere and change them, to lead and guide them using their unique approach. if we determine our desire in such a way that the entire reality will appear to us in the direction of bestowal upon the creator, if we want to live in a reality where the five senses are devoted to a single aim, to delight the creator, then in that state we will determine our attitude to reality in the realm and at the level of the sixth sense. this means holding an altruistic attitude to reality, which yields an entirely different characteristic to the reality perceived through the five senses. we will no longer attain a mere speck of reality, but its very root, ascending to the control room, the headquarters of reality. in so doing we can rise above the creature level and reach the creator

LAITMAN M THE PATH OF KABBALAH

i n n e r m e a n i n g 349 ing when there is a screen that can direct this spiritual intent only toward spiritual ascent (altruism) and not toward greed (egoism. repentance is when the intent and the screen are used for spiritual ascent, or progress toward the light, and a return to ein sof. it is a return to the creator. by doing so, one extinguishes all the barriers and misery, and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah (the sukkot hut) stands for the zone, o

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

from other councils, consistories, chapters or lodges. 954. the greetings then given are by no means formal. each greeting received is a very distinct contribution to the force which is produced during the working of the lodge; it brings with it the peculiar mental atmosphere of the lodge whose greeting is given. every lodge exists on the mental plane as a definite mental object- a real thing in the realm of thought. when, therefore, one of its members gives a greeting in another lodge, there comes to him from his own a spear of light, bearing good influence, which radiates through him. when a bro. is in his own lodge, a certain aspect or facet or segment of his aura, which represents his relation to that lodge, is galvanized into activity; some portion of his potential being is vivified

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the people. nimrod is next mentioned as having employed masons at the building of the tower of babel, and as having given them their first charge. next abraham and sarah are said to have taught the seven sciences to the egyptians, and especially to a worthy scoller that hight ewclyde. the latter was commissioned by the king to teach masonry to a large number of children of the lord and estates of the realm. the legend passes then to david, who, when he began the temple of jerusalem, learned the charges and manners of masons from egypt and gave them to his people. solomon continued the building of the temple after david s death, sent for masons from all lands, and confirmed the charges given by his father. there is no reference to the legend of the 3 in any of the old charges before the sec

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

e birth to the poisonous aconite plant. both cerberus and charon, the ferryman of the underworld, are threshold guardians, a type of mythological figure that is widespread in world culture. threshold guardians allow only those who are appropriately qualified to pass from one realm to the other. thus cerberus allowed only the dead to pass into hades, and he prevented the departed from returning to the realm of the living. see also hades for further reading: grant,michael, and john hazel. who s who in classical mythology. new york: oxford university press, 1993. tripp, edward. the meridian handbook of classical mythology. new york: new american library, 1970. ceremony in this 1997 film a rebellious angel is banished from heaven, and imprisoned in a box, the clockwork. centuries later, it ope

ility to descend to the underworld to visit the spirits who caused the illness of the patient. upon his return, the shaman sang of his journey in the underworld, the crossing of a bridge over the ocean, and the encounter with the spirits. the shaman s task could also include foreseeing the future or the weather, or finding a person or a lost object, or guiding the wandering spirits of the dead to the realm of the dead. in the ancient western world there were a number of myths that recounted descent into the underworld of an heroic or divine being, who aimed to rescue a beloved one or to obtain immortality and wisdom. in one of the most ancient accounts of a journey to the underworld, the sumerian goddess inanna (in the akkadian civilization she was called ishtar) experienced a descent into

e was kidnapped by hades. her mother demeter, goddess of grain, mourned the loss of her daughter, which resulted in the death of vegetation and humankind s starvation. the gods eventually agreed that persephone should be returned to her mother. in the meanwhile, however, hades had made persephone eat the fruit of the dead (seeds of pomegranate, symbol of fertility and blood, and thus bound her to the realm of the dead. the final agreement was that, for half of the year, persephone was the ruling queen of hades, and for the other half, she was with her mother demeter. although this myth was originally interpreted as explaining the vegetation cycle, various elements indicate the characteristics of a process of female initiation: her descent to the underworld that ended with her marriage to h

, styx, phlegethon, acheron, and cocytus. the entrance was guarded by cerberus, a terrifying hellhound with three heads and serpents around each neck. the psyche (or life essence, shade, or ghost) of the deceased would leave the dead body and travel to that place to lead a pallid, weak, melancholy existence. h 101 102 hades charon ferries the spirits of the departed across the river styx and into the realm of the dead. the offspring of nyx (night) and erebus (darkness, charon was portrayed as a squalid, grumpy old man with a bad temper. he required payment of one obol before he would transport the soul to the other side, and the ancient greeks accordingly buried their dead with an obol coin in their mouths so that they would be able to pay charon s fare. the iliad offers the belief that th

pective, the motif of a human being descending to the underworld for the purpose of rescuing someone s soul is widespread in world culture. in particular, in shamanic cultures sick people will sometimes be diagnosed as having lost their soul. the attending shaman will then perform a ritual in which he or she enters a trance state in order to seek out the lost soul, which has often wandered off to the realm of the dead (often an underworld. if the rite is successful, the wandering spirit will be persuaded to return, and the ill person will recover. this seems to be the cross-culture archetype in which the story of the harrowing of hell participates. see also purgatory; underworld for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. eliade,mircea. shama

levels: an upper world beyond the sky (above the heavens) in which the gods of light dwell; a middle realm occupied by humanity; and a lower world beneath the earth in which gods of darkness reside. in certain religious traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of reward was placed in the upper world with god(s) and the realm of punishment in the lower world with the demons. in the christian tradition in particular, underworld devils acquire employment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid

e afterlife, in turn, developed out of reflections on the covenant. the very core of judaism is a covenant relationship which is both a contractual agreement and a marriage of love between yahweh and his chosen people. the ancient hebrews emphasized the importance of the present life. like both the ancient greeks and mesopotamians, existence 138 judaism and hebrew scriptures after death in sheol (the realm of the dead, when it was mentioned at all, was conceived of less as an actual hell and more as a pale shadow of earthly life, much like the greek hades. also like the greek hades, the hebrews originally made no distinction between the treatment of the just and the unjust after death. instead, rewards and punishments were meted out in the present life, and in the covenant contract yahweh

LIBER AZAZEL

at seeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power toward your own jealous ends, and have sought to conquer the world. you have failed, and this failure is your punishment. you are an abomination in my sight, as are all who revere you. be consigned to the realm of the forgotten! 4. yeshua, impotent teacher of many lies, you have been judged and found contemptible. although you never sought to conquer the world, you allowed others to make a god out of you, though you knew better. you taught others to be meek and passive, and so the blood of all your martyrs cries out against you. receive the sentence of cain, and depart to the land of nod. you a

LIBER LLL PARADIGMAT PIRATE

ostile predator. in the wild, predators are often sensed before they are seen, and when an animal senses an unknown quantity, the gfight or flight h reaction occurs. this primal response is also the root of rage gnosis, as both are adrenaline-based. the best time to induce this state is alone in the dark, late at night or in the very early hours of the morning. as the psychic censor is worn down, the realm of the other creeps in and the boundaries around the world of accepted truth begins to fray. fear of what others might do to you may also cause panic, but this generally works only with strangers, and they fre unlikely to volunteer assistance. conversely, when focused on what strangers or semi-strangers might do to you in say, an initiatory situation, this technique is a good way to caus

LIBER LVII

ed to be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, 7 [all these tables appear in agrippa.s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the .right table. t.s] 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic .royal arch. cipher is based on a similar principle. t.s. on the qabalah 9 with a yod, y, written at the

it was published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse .the eighth reveals the ninth (nhc vi 52.1. 63.32; in some versions of hermeticism and graeco-egpytian magick the .9th sphere (counting upwards) lies beyond the sphere of the planets and .fixed stars. and is the realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= th

LIBER LXVII THE SWORD OF SONG

knit thence: such a dark device i see! nor lull my soul in the caress of buddha.s .maya fashioned it..41 my mind seems ready to agree; but still my senses worry me. nor can i see what sort of gain god finds in this creating pain; nor do the vedas help me here. why should the paramatma cease42 from its eternity of peace, develop this disgusting drear system of stars, to gather again involving, all the realm of pain, time, space, to that eternal calm? blavatsky.s himalayan balm43 aids us no whit.if to improve thus the all-light, all-life, all-love, by evolution.s myrrh and gall, it would not then have been the all. thus all conceptions fail and fall. but see the cyclop dia-article on .metaphysics; miss no particle 310 315 320 325 330 335 340 345 visible image of the soul of nature, whose nam

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 child should atone for mere indignity or discomfort to another, were he the greatest in the realm. to-day we all agree; we smile or sneer if any one should differ .king lear got caught in the rain.let us go and kill a million men. is an argument not much understood of radical clubs, and even jingos would pause, did they but take the precaution of indulging in a mild aperient before recording their opinions. notes 47 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with

LIBER LXXVIII

er, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a

LIBER SAMEKH

r me, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success in the practices of liber dxxxvi, gbatracofrenobookosmomacia. h liber samekh svb figvra dccc 16 let the adept take note of the wording of the charge. the gfirmament h is the ruach, the gmental plane h: it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appea

voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the adept to witness their will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution to all his perplexities. thus

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

common story, the reeds in stanza 96 would be near the island algroen, but that is surmise. odin ought not to come up short in any of his encounters, and for that reason it is useful to speculate on how odin fs failure to seduce billing fs girl may in fact be a success. i have suggested that failing to sleep with the bitch keeps him from committing an act of bestiality, which properly belongs in the realm of the giants. a parallel in icelandic folklore in which the motif of a bitch bound in place of a girl is used to prevent father-daughter incest may also be relevant. references and further reading: two articles are devoted to this incident: sigur.ur nordal, gbillings mar, h in the volume bidrag till nordisk filologi tillagnade emil olson den 9 juni 1936 (lund: c. w. k. gleerup; copenhag

r, frey fs ship skidbladnir, odin fs spear gungnir, frey fs golden boar, and thor fs hammer, it was made by the dwarfs. along with the boar and the hammer, draupnir is one of three treasures forged by eitri while loki in the form of a fly pestered brokk, who was working the bellows. draupnir has truly been to hel and back, for snorri says, in his account of baldr fs death, that when hermod leaves the realm of the dead after having acquired hel fs consent to release baldr if all creation will weep, he takes with him draupnir, sent by baldr to odin as a memorial. indeed, skaldskaparmal lists among baldr kennings gowner of draupnir, h and the passage of draupnir through funeral fire and the world of the dead must truly have enhanced its value. see also brokk; eitri; odin dromi see fenrir dune

qually good objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, and finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was nearly interrupted when the fly bit him between the eyes so that blood flowed. thus, if we assign sif fs hair to the realm of thor, each of the three major gods gets two objects. odin gets his spear, which he can use to throw an enemy army into panic, and the ring that duplicates itself in multiple copies. thor gets the hammer with which he kills giants, and frey gets the ship that can be folded up and put in a pocket and the gold-bristled boar, gullinborsti. it may be worth noting that each god gets one obj

ops of poison life emerged, with the power that the heat sent, and it grew into a human form, and that one is called ymir, but the frost giants call him aurgelmir, and all the families of frost giants descend from him. although it has been argued that this passage suggests that muspell is a place, the notion seems hardly credible. rather, it seems that muspell presides over a fiery region outside the realm of the gods, and from there some chaos beings will come when ragnarok is at hand; after all, the world is to be consumed by flames. there are fascinating cognates in other germanic languages. old high german has a poem that modern editors call muspilli because that word is to be found in it as a word for the subject of the poem, the christian last judgment. in the old saxon heliand, an e

a strong female side. thor is persistently presented as crossing rivers. the most spectacular of these rivers is vimur, but there is another set he crosses, according to grimnismal, stanza 29: kormt and ormt and two kerlaugar, those thor shall cross, each day, when he goes to judge at the ash of yggdrasil. thor fs crossing of rivers may have to do with the fact that he does his business mostly in the realm of the giants, who live on the other sides of boundaries, 290 norse mythology a small bronze, 6.7 cm high, from eyrarland, iceland, identified by some observers as thor (werner forman/art resource) but it is also worth recalling the symbolic association between giants and water, as can be seen in the abode of the midgard serpent out in the deep sea. see also asgard; baldr; bergbua thattr

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

omingmore and more vocal. it is also spreading to other parts of the world. this movement includes some scientists, particularly life scientists, who, again, are opposed to evolution. but this time, rather than seeking a ban on the teaching of evolution, these activists are trying to convince the public that equal time should be devoted to the teaching of divine creation stories that fall outside the realm of science. others are advocating the teaching of intelligent design, a philosophy that attempts to pass itself off as science. with a few scientists among their ranks to provide credence, creationist and neocreationist movements now claim that evolutionary thinking is critically flawed rather than being simply a-religious (or, perhaps as they see it, antireligious, as in the past. as we

ng his theory, accurately predicted by how much space would be warped by, for example, the sun. then, einstein s theory was verified by quantitative measurements, which themselves constituted new facts. or, to put it differently, a theory must be put to precise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the color of the light emitted by an object is proportional to its temperature. mathematical theory and experiments tell us that given its yellow-white color, the surface of the sun has a temperature of about 5,300 c. now, no one has ever traveled to the sun to measure its temperature with a thermometer. how, then

lves in reconciling (uniting) science and religion. so, what is it that dyson did to deserve this prize? he was one of the first modern scientists to suggest that the universe could not have appeared by chance alone: some type of universal mind must have directed the unfolding of events. although this may be an overstatement, one can think of dyson as having influenced present-day id, at least in the realm of cosmology. since dyson is a renowned scientist, his vision should be analyzed carefully and not be brushed off. what follows is a summary of his thinking. the big bang theory of the creation of the universe (developed in chapter 5) is grounded in nuclear physics. modern physics recognizes four fundamental forces that govern the behavior of all matter in the universe. these include the

federal agencies such as the national science foundation and the 82 evolution and religious creation myths national institutes of health, both based on a peer-review mechanism for the allocation of research funds. in view of this dismal record, it is very difficult to take any published id claims seriously and think about id as a new framework for the explanation of any scientific observation in the realm of evolution. contrary to that, as we describe in chapter 4, evolutionary theory provides a consistent and logical explanation of a process of interest to us all: the origin of modern humans, the origin of their diversity, and the origin of culture. this explanation is abundantly supported by empirical facts. since humans have designed science, it is indeed appropriate to take a look at

sage and great spinoff of all this is simple: genetics does not recognize the antiquated notion of human races because gene gradients, not sharp boundaries, determine how we look. thus, human races are totally undefinable scientifically, and hence they do not genetically exist. this is a great lesson that modern human genetics teaches us. controversy is grist for the mill of science, including in the realm of human evolution although the narrative of human diasporas given above is generally agreed upon by geneticists and anthropologists, not everybody agrees that it is entirely correct. contrary to what some would say, this is not a sign of weakness. instead, scientific controversy is healthy, because it forces the proponents of a theory to try to make it stronger by gathering more data or

are in agreement with those presented above. it should be understood that, at the time of this writing (winter 2006, these are cutting-edge results that are likely to be refined and expanded in the near future. but evolution has more to say about modern humans and goes well beyond the origins of our physical and neurological features. to discover more about the nature of humans, let us now leave the realm of purely biological science and see how evolutionary thinking can help unravel perhaps the most significant attribute of humans: culture. 102 evolution and religious creation myths cultural evolution up to about 10,000 years ago, humans lived as hunter-gatherers, following animal prey for meat and gathering wild fruits, roots, and nuts for subsistence. by then they had already invented

instein as long ago as 1916. in what follows, it is critical to remember that the word probabilistic is not at all the same as arbitrary. indeed, chance is governed by rules, the rules of statistical calculus. 110 evolution and religious creation myths this basic probabilistic view of science is discussed at some length in this chapter. as we will show, probabilistic science applies especially to the realm of atoms and molecules, both of which are relevant to the origin of the universe and life. a probabilistic universe is a difficult proposition for intelligent design (id) and creationism. this is because teleology, embedded in creationism and id, implies determinism, a set goal, and not chance. thus, id and creationism are, as we said before, basically at odds with all of science, not ju

MACNULTY W KIRK KABBALAH AND FREEMASONRY

s; he must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplished. there is not much in the way of elevated consciou

MAGIC AND SPELLS

y at candlekeep that i did before i chose to flee to this nameless backwater keep and cloak myself in squalor and obscurity. why did h spend my fortune and my eyesight, and then-steal away to here, to grow wizened and ugly and bent? why? well, because i have true spellfire too, of course. come looking for me, and i will blast you to dust, and then lay waste to all your descendants, ancestors, and the realm you came from, every last tree and stone of it. why? well, it's what i usually do -baerendra riverhand, sage of spandeliyon as a standard action, she may expend these spellfire energy levels as a ranged touch attack (maximum range 400 feet, dealing 1d6 points of spellfire damage per level expended (reflex half dc 20. spellfire damage is half fire damage and half raw magical power, just l

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nce. 197 conclusion 201 bibliography 205 index 207 next: introduction p. 12 p. 13 introduction philosophy is the science of estimating values. the superiority of any state or substance over another is determined by philosophy. by assigning a position of primary importance to what remains when all that is secondary has been removed, philosophy thus becomes the true index of priority or emphasis in the realm of speculative thought. the mission of philosophy a priori is to establish the relation of manifested things to their invisible ultimate cause or nature "philosophy" writes sir william hamilton "has been defined [as: the science of things divine and human, and of the causes in which they are contained [cicero; the science of effects by their causes [hobbes; the science of sufficient reas

r (mysteries) obscurely intimated, by mystic and splendid visions, the felicity of the soul both here and hereafter when purified from the defilement of a material nature, and constantly elevated to the realities of intellectual (spiritual) vision" just as the lesser mysteries discussed the prenatal epoch of man when the consciousness in its nine days (embryologically, months) was descending into the realm of illusion and assuming the veil of unreality, so the greater mysteries discussed the principles of spiritual regeneration and revealed to initiates not only the simplest but also the most direct and complete method of liberating their higher natures from the bondage of material ignorance. like prometheus chained to the top of mount caucasus, man's higher nature is chained to his inadeq

orehouse of power. each living being contains within itself a centre of life, which may grow to be a sun. in the heart of the regenerated, the divine power, stimulated by the light of the logos, grows into a sun which illuminates his mind" in a note, the same author amplifies his description by adding "the terrestrial sun is the image or reflection of the invisible celestial sun; the former is in the realm of spirit what the latter is in the realm of matter; but the latter receives its power from the former" in the majority of cases, the religions of antiquity agree that the material visible sun was a reflector rather than a source of power. the sun was sometimes represented as a shield carried on the arm of the sun god, as for example, frey, the scandinavian solar deity. this sun reflecte

wax of physical substance. thus each body was stamped with the dignity of its divinely given pattern. pythagoras believed that ultimately man would reach a state where he would cast off his gross nature and function in a body of spiritualized ether which would be in juxtaposition to his physical form at all times and which might be the eighth sphere, or antichthon. from this he would ascend into the realm of the immortals, where by divine birthright he belonged. pythagoras taught that everything in nature was divisible into three parts and that no one could become truly wise who did not view every problem as being diagrammatically triangular. he said "establish the triangle and the problem is two-thirds solved; further "all things consist of three" in conformity with this viewpoint, pytha

ible cause and controlling power of his visible material personality. thus it is evident that the spirit of man bears the same relationship to his material body that god bears to the objective universe. the mysteries taught that spirit, or life, was anterior to form and that what is anterior includes all that is posterior to itself. spirit being anterior to form, form is therefore included within the realm of spirit. it is also a popular statement or belief that man's spirit is within his body. according to the conclusions of philosophy and theology, however, this belief is erroneous, for spirit first circumscribes an area and then manifests within it. philosophically speaking, form, being a part of spirit, is within spirit; but: spirit is more than the sum of form, as the material nature

ds still for three days and then, rolling away the stone of winter, begins its triumphal march north towards the summer solstice. the condition of ignorance may be likened to the winter solstice of philosophy; spiritual understanding to the summer solstice. from this point of view, initiation into the mysteries becomes the vernal equinox of the spirit, at which time the chiram in man crosses from the realm of mortality into that of eternal life. the autumnal equinox is analogous to the mythological fall of man, at which time the human spirit descended into the realms of hades by being immersed in the illusion of terrestrial existence. in an essay on the beautiful, plotinus describes the refining effect of beauty upon the unfolding consciousness of man. commissioned to decorate the everlast

reams and fountains were of correspondingly lesser proportions. it was believed that these water spirits were occasionally capable of assuming the appearance of normal human beings and actually associating with men and women. there are many legends about these spirits and their adoption by the families of fishermen, but in nearly every case the undines heard the call of the waters and returned to the realm of neptune, the king of the sea. practically nothing is known concerning the male undines. the water spirits did not establish homes in the same way that the gnomes did, but lived in coral caves under the ocean or among the reeds growing on the banks of rivers or the shores of lakes. among the celts there is a legend to the effect that ireland was peopled, before the coming of its presen

MASTERING WITCHCRAFT

ganized religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very same area that the various churches have sought to dabble their fingers, it is with these institutions that we witches take issue in principle. ironically, you will find that all the innovators and founders of said religions were revolutionaries in their time who took issue with their parent rel

of the witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she is also known as habondia, hulda, and herodias, and sometimes by other versions of the last name, aradia, ariadne, or arianne. she is mistress of the moon as well as the realm of venus. in all your operations of romantic love it is her presence you must invoke, by any of the aforesaid names you may find significant again a little mythological research will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long stre

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

o the northern perimeter, already robed and fully blindfolded or "hoodwinked" and divested of all metal artifacts. at this point, one of the coven, previously selected, should with the point of his or her athame or coven sword touch the candidate upon the breast and challenge him with appropriate words. the challenge is issued from the point of view of the guardian of the watchtower of the north, the realm of the element earth. the words may take the following form: challenger. whence come you? candidate. from the north, the place of greatest darkness. challenger. whither goest thou? candidate. i travel east in search of light. challenger. what passwords dost thou bring? candidate. perfect love and perfect trust. challenger. i, the guardian of the watchtower of the north forbid thee entran

priest and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of ereshkigal, and receives the scourge and fivefold kiss of the horned god of death and subsequent conferment of power. sometimes this myth itself is enacted during the initiation rite, in the manner of a mystery, but this is a supernumerary addition, the myth itself being implicit in the entire initiation ceremony. as you can see, both rituals have many things in common, as well as the

MICHAEL FORD WITCHMOON

rom the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting through the plane of da'ath, is the greatest depth of night where the great red dragon sleeps. among the coils of the dragon are the shells of the dead, the spirits or lower demonic energies which flow between the dreams of the serpent. these demonic forces must not be trusted, however but controlled and sent forth to work your will. the vampiric sorcerer will

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ous thought has detached itself from nature and searches in the illimitable areas offeeling, thought, and wonder for what understanding these may yield it. with no guides,checks, clues or competent intelligence to recognize truth, imagination all too readily con-jures up wayward, extravagant and strange surmises as to the presence and intervention offorces not naturally operative..religion is not the realm of knowledge, or even of thought,but purely of belief, as for the masses (alvin boyd kuhn, ultimate canon of knowledge)all this chaos in the religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i nev

etic to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they control all other non-human creatures, gods, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they so

MICHAEL W FORD THE VAMPIRE GATE

eate as opposed to destroying. the author and publisher accept no responsibility for use/misuse of this book. 8 vampyrism& the astral plane this book will introduce you to the modern relevance and the possibility of the reality of vampirism. this practice of vampirism is based on the nietzsche and darwin foundations of survival of the fittest. the vampyre magickian as it is defined here is within the realm of the luciferian ideology and practice outlined in lucferian witchcraft, liber hvhi and book of the witch moon. this dark magickal path is not necessarily a path which all luciferians must seek, but if the spirit is within them, they may do so. this ideological process stands on the foundations that: 1. you are the only god that is. 2. all deific masks, archetypes, powers or spirits mus

MICHAEL WYNN THE SOUL TRAVELERS

good and bad magicians, was insightful enough to offer proof of their sanity, and crazy enough to be nearly beyond belief. they painted a picture of the universe my rational mind was almost not ready for. but i guess it wasn t just their sanity that was in question, because they were doing no more than answering questions i ve had all my life. why do i, and everyone else, do things so far outside the realm of self-preservation? countless times have i looked back at acts in my life, both righteous and wicked, and said what the hell was i thinking. it s obvious that both acts of charity (say, giving canned foods, and acts of debasement (say, buying a pack of cigarettes, will amount to some form of loss to the one who has chosen either extreme. i also had questions about the strange sensation

in type of energy, while an invoking symbol activates a certain kind of energy. it may be thought of as an on and off switch; to banish a certain energy is to turn it off, while invoking a particular energy turns it on. the purpose of a banishing at the beginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to activate the spirits of the realm of venus, one would draw a green (the color of venus) hexagram facing all four directions, essentially enclosing your ritual space in imaginary, green hexagrams. the hexagrams, being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the op

imes they speak of the azazel as the direct father, after his merger with satan, seducing eve and spitting filth into her. still in other cases, they speak of cain as the direct child of lucifer and lilith. cain, like his father lucifer, is strongly associated with baphomet and the black man of the sabbat, and has been called the earthly devil. cain is apparently the avatar by which satan visit s the realm of the flesh. cain also represents humanity perfected, as he is both angel and demon. cain is said to be the first born child of witch s blood, and it is he who bestows the mark of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial is spoke of as a separate entity from satan. in some accounts, belia

MICHAEL W FORD NOX UMBRA

creative part of self. we who awake to this path are but children of lilith, thus by identifying and self-acknowledging this point will bless the self upon a determined journey of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emerges from. consider also the realm of husks or shells, the qlippoth, the place of demons. the legends of lilith portray her as having the body of a beautiful woman from head to navel, and below she is flaming fire. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides

spilt blood who wanderest in the midst of shades among thetombs, who longest for blood and bringest terror to mortals, gorgo, mormo, thousand faced moon, i open the gates to thy realm(-inspired by h.p. lovecraft "lilith, mother of vampyres, mother of harlots -patron of shades and the altar of the infernal sabbat -j summon thee "vultures of the black earth, eaters of the dead, allow me entry into the realm of twilight from which i shall become as my mother, lilith" focus now on the mantra of lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu

change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" tha

eing close to you they shall taste the light of set- that hermanubis, or death brings the dwellers of the ghost realms to the light of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fi

MOODY RAYMOND A LIFE AFTER LIFE

ssion of the possibility of survival of bodily death. we live in an age in which science and technology have made enormous strides in understanding and conquering nature. to talk about life after death seems somehow atavistic to many who perhaps feel that the idea belongs more to our "superstitious" past than to our "scientific" present. accordingly, persons who have experiences which lie outside the realm of science as even now ridiculed. being aware of these attitudes, persons who have transcendent experiences are usually understandably reluctant to relate them very openly. i am convinced, in fact, that an enormous mass of material lies hidden n the minds of persons who have had such experiences but who, for fear of being labelled "crazy" or "over-imaginative" have never related them to

MORALS AND DOGMA

e the whole most valuable for the purposes intended. he claims, therefore, little of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being quite willing that every portion of the book, in turn, may be regarded as borrowed from some old and better writer. the teachings of these readings are not sacramental, so far as they go beyond the realm of morality into those of other domains of thought and truth. the ancient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what

uelty, and judgment into oppression. it changes discipline into tediousness and hatred of liberal institution. it makes a prosperous man to be envied, and the unfortunate to be unpitied. see, therefore, that first controlling your own temper, and governing your own passions, you fit yourself to keep peace and harmony among other men, and especially the brethren. above all remember that masonry is the realm of peace, and that"_among masons there must be no dissension, but only that noble emulation, which can best work and best agree" wherever there is strife and hatred among the brethren, there is no masonry; for masonry is peace, and brotherly love, and concord. masonry is the great peace society of the world. wherever it exists, it struggles to prevent international difficulties and dispu

that the days would again be longer than the nights, that the season of seed-time had come, and the summer and harvest would follow. and they lamented when, after the autumnal equinox, the malign influence of the venomous scorpion, and vindictive archer, and the filthy and ill-omened he-goat dragged him down toward the winter solstice. arriving there, they said he had been slain, and had gone to the realm of darkness. remaining there three days, he rose again, and again ascended northward in the heavens, to redeem the earth from the gloom and darkness of winter, which soon became emblematical of sin, and evil, and suffering; as the spring, summer, and autumn became emblems of happiness and immortality. soon they personified the sun, and worshipped him under the name of osiris, and transmu

plausible, or better referable to any ancient language. but when, by the precession of the equinoxes, the sun was in libra at the autumnal equinox, he met in that sign, where the reign of typhon commenced, three stars forming a triangle-_zuben-es chamali_ in the west _zuben-hak-rabi_ in the east, and _zuben-el-gubi_ in the south, the latter immediately below the tropic of capricorn, and so within the realm of darkness. from these names, those of the murderers have perhaps been corrupted. in zuben-hak-rabi we may see the original of jubelum akirop; and in zuben-el-gubi, that of jubelo gibs: and time and ignorance may even have transmuted the words es chamali into one as little like them as gravelot. isis, the moon personified, sorrowing sought for her husband. nine or twelve fellow-crafts (

ded over the first six signs, aries, taurus, gemini, cancer, leo, and virgo: and the six evil genii, or devs, created by ahriman, over the six others, libra, scorpio, sagittarius, capricornus, aquarius, and pisces. the soul was fortunate and happy under the empire of the first six; and began to be sensible of evil, when it passed under the balance or libra, the seventh sign. thus the soul entered the realm of evil and darkness when it passed into the constellations that belong to and succeed the autumnal equinox; and it re-entered the realm of good and light, when it arrived, returning, at those of the vernal equinox. it lost its felicity by means of the balance, and regained it by means of the lamb. this is a necessary consequence of the premises; and it is confirmed by the authorities an

erally a type of evil; and is particularly so in the indian and persian mythologies. when the sea is churned by mount mandar rotating within the coils of the cosmical serpent vasouki, to produce the amrita or water of immortality, the serpent vomits a hideous poison, which spreads through and infects the universe, but which vishnu renders harmless by swallowing it. ahriman in serpent-form invades the realm of ormuzd; and the bull, emblem of life, is wounded by him and dies. it was therefore a religious obligation with every devout follower of zoroaster to exterminate reptiles, and other impure animals, especially serpents. the moral and astronomical significance of the serpent were connected. it became a maxim of the zend-avesta, that ahriman, the principle of evil, made the great serpent

ity of infinite attributes of god. twelve chief eons, at the head of all, were the genii of the twelve constellations of the zodiac, and called by manes olamin. satan, also, lord of the empire of darkness, had an army of eons or demons, emanating from his essence, and reflecting more or less his image, but divided and inharmonious among themselves. a war among them brought them to the confines of the realm of light. delighted, they sought to conquer it. but the chief of the celestial empire created a power which he placed on the frontiers of heaven to protect his eons, and destroy the empire of evil. this was the mother of life, the soul of the world, an emanation from the supreme being, too pure to come in immediate contact with matter. it remained in the highest region; but produced a so

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

poseidon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the earth; and poseidon reigned over the sea. it will be seen that the realm of each of these gods was enveloped in mystery. olympus was shrouded in mists, hades was wrapt in gloomy darkness, and the sea was, and indeed still is, a source of wonder and deep interest. hence we see that what to other nations were merely strange phenomena, served this poetical and imaginative people as a foundation upon which to build the wonderful stories of their mythology. the di

eir distressed and needy brethren. the greeks believed that the home of this their mighty and all-powerful deity was on the top of mount olympus, that high and lofty mountain between thessaly and macedon, whose summit, wrapt in clouds and mist, was hidden from mortal view. it was supposed that this mysterious region, which even a bird could not reach, extended beyond the clouds right into aether, the realm of the immortal gods. the poets describe this ethereal atmosphere as page 27 bright, glistening, and refreshing, exercising a peculiar, gladdening influence over the minds and hearts of those privileged beings permitted to share its delights. here youth never ages, and the passing years leave no traces on its favoured inhabitants. on the cloud-capped summit of olympus was the palace of [

losed her eyes, he revealed himself to her, and, in gentle tones, sought to banish her grief. grateful for his kind sympathy, coming as it did at a moment when she had deemed herself forsaken and friendless, she gradually regained her former serenity, and, yielding to his entreaties, consented to become his wife. dionysus, having established his worship in various parts of the world, descended to the realm of shades in search of his ill-fated mother, whom he conducted to olympus, where, under the name of thyone, she was admitted into the assembly of the immortal gods. among the most noted worshippers of dionysus was midas,[46] the wealthy king of phrygia, the same who, as already related, gave judgment against apollo. upon one occasion silenus, the preceptor and friend of dionysus, being i

d, during their life, reflected honour on the land of their birth; and even these, according to homer, pined after their career of earthly activity. he tells us that when odysseus visited the lower world at the command of circe, and held communion with the shades of the heroes of the trojan war, achilles assured him that he would rather be the poorest day-labourer on earth than reign supreme over the realm of shades. the early greek poets offer but scanty allusions to erebus. homer appears purposely to envelop these realms in vagueness and mystery, in order, probably, to heighten the sensation of awe inseparably connected with [132]the lower world. in the odyssey he describes the entrance to erebus as being beyond the furthermost edge of oceanus, in the far west, where dwelt the cimmerians

n upon the head of his rebellious son. according to other accounts they were the daughters of night. their place of abode was the lower world, where they were employed by aides and persephone to chastise and torment those shades who, during their earthly career, had committed crimes, and had not been reconciled to the gods before descending to hades. but their sphere of action was not confined to the realm of shades, for they appeared upon earth as the avenging deities who relentlessly pursued and punished murderers, perjurers, those who had failed in duty to their parents, in hospitality to strangers, or in the respect due to old age. nothing escaped the piercing glance of these terrible divinities, from whom flight was unavailing, for no corner of the earth was so remote as [139]to be be

. nyx inhabited a palace in the dark regions of the lower world, and is represented as a beautiful woman, seated in a chariot, drawn by two black horses. she is clothed in dark robes, wears a long veil, and is accompanied by the stars, which follow in her train. thanatos (mors) and hypnus (somnus. thanatos (death) and his twin-brother hypnus (sleep) were the children of nyx. their dwelling was in the realm of shades, and when they appear among mortals, thanatos is feared and hated as the enemy of mankind, whose hard heart knows no pity, whilst his brother hypnus is universally loved and welcomed as their kindest and most beneficent friend. but though the ancients regarded thanatos as a gloomy and mournful divinity, they did not represent him with any exterior repulsiveness. on the contrary

ed arm is thrown lovingly round the shoulder of his brother hypnus. hypnus is sometimes depicted standing erect with closed eyes; at others he is in a recumbent position beside his brother thanatos, and usually bears a poppy-stalk in his hand. a most interesting description of the abode of hypnus is given by ovid in his metamorphoses. he tells us how the god of sleep dwelt in a mountain-cave near the realm of the cimmerians, which the sun never pierced with his rays. no sound disturbed the page 160 stillness, no song of birds, not a branch moved, and no human voice broke the profound silence which reigned everywhere. from the lowermost rocks of the cave issued the river lethe, and one might almost have supposed that its course was arrested, were it not for the low, monotonous hum of the wa

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

to the custom of the irish nation" most important, these phrases and the other remnants we have looked at in this chapter attest to the survival of organized building associations with traditional roots through the centuries of barbarian dominance. 4 secular brotherhoods: the germanic and anglo-saxon gui lds in examining the rise of secular brotherhoods and guilds in the middle ages, we move into the realm of new associations in which professional objectives became predominant and secular elements became oriented in a technical direction. the secular brotherhoods the first secular brotherhoods appeared in the middle of the twelfth century. their appearance is connected to two interdependent factors: the enthusiasm of faith and the communal movement. born from vast religious and social uphe

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ight or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation stage. it is the house of initiation, in which the candidate confronts the world of darkness and enters the world of spirit. by passing the tests of the elements, the candidate is initiated into the realm of higher consciousness (heironimus ibid, p.92) after succesfully completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as the new age ideal of man s divinity and self-transformation. in order to partake in this gnostic fufillment of the great p

ONYX TABLET OF SET

but access to the process we are learning- so that they may likewise find their way to the same process. before i began this discourse, i labeled it as my understanding. little "m" in my, because it is bound by time, by the peculiarities of my idioms and culture; but a big "u, for as a master i have learned to recognize that divine impulse clearly, and i know that what i speak of does partake of the realm of the forms; however badly i manage to express it. ir shti shta-ti! notes on forbidden secrets, or who left the voodoo doll in the rectory [originally a iii+ supplement to "a hidden dimension, may 1993 issue of cornu, newsletter of the order of amn] ra: the awakening perhaps a percentage of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is n

in my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesthood of set "you are a fine adept. seek out that which will strengthen you and create that which is newly of you" i awoke from this experience immediately as from a revelation. what had happened? did this dream represent myself as i thought i was, or were these words from the presence that had so long shadowed my steps in life? i wa

ansformed through the flesh of humans. akasha and enkil retained their individuality and human souls, and began an entirely different experience of existence. we could apply this metaphorically to a creation-myth for the evidence of higher intelligence in man. as for the prince of darkness: if in fact a similar prismatic shattering occurred within set's relationship with proto-humans, from beyond the realm of perceived sensual reality, that would go far towards explaining any such quickening. if set had indeed existed somehow differently before the dawn of homo sapiens, then the actuality of every setian's will would potentially explain setamorphosis- making each setian, in a sense, set- or at least a potential reflection thereof. addendum #1 in correspondence with other priesthood initiat

PHILIP NEIL MYTHS LEGENDS EXPLAINED

as re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming forth by day) is a collection of spells, many deriving from the earlier pyramid and coffin texts, designed to ensure power for the deceased in the afterlife. copies were made for most wealthy individuals and buried with them. a typical, and essential, spell is for not dying again in the realm of the dead. papyrus of anhay c. 1250 bce this papyrus is part of a book of the dead written for anhay, a priestess of amun-re, king of the gods. nun, the god of the primeval waters (see p. 12, holds up the barque of sun, upon which the scarab beetle, another symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed

to make the dome of the sky, and his blood became the seas. then they set the stars, the sun, and the moon in the sky. one day, when walking along the beach, they found two tree trunks an ash and an elm. from these, they made the first man and woman, ask and embla. odin breathed the spirit of life into them, vili gave them thoughts and feelings, and ve gave them hearing and sight. they were given the realm of midgard middle earth to live in (see pp. 70 71. the gods lived in the realm of asgard. there were two races of gods, the aesir and the vanir, who waged war against each other until they agreed to a truce. of the three gods depicted in this tapestry, the battle god odin and his warlike son thor were aesir, and freyr, the fertility god, was one of the vanir. freyr went to live with the

ds at the center of the cosmos, protecting and nourishing the worlds. the gods are described as riding out each day from yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the middle, linked to asgard by the rainbow bridge bifrost, was midgard (middle earth, the realm of mortal men, and also jotunheim, the world of the giants, nidavellir, the home of the dwarfs, and svartalfheim, the land of the dark elves. below was niflheim, t

s that arthur and his knights lie asleep under a hill, ready to awaken and lead britain in its hour of deepest need. dragon the dragon on arthur s breast is the crest of his family, the pendragons. the sword in the stone arthur grew up as the son of sir ector, a knight into whose family merlin had placed him anonymously at birth. several years later, king uther pendragon died leaving no heir, and the realm fell into disarray. but soon afterward, merlin placed a sword thrust through an anvil into a stone in a london church, with the words whosoever pulleth out this sword of this stone and anvil, is rightwise king born of all england. every english knight tried, and failed, to remove it, including arthur s brother, sir kay, who had lost his own sword while traveling, and sent arthur to find

PHOSPHORUS

on. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the ini

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world

ur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malchut also represents the desire to rule over others. all the above will be explained later in greater length and detail. the realm of desire we will now explain the next step in the process of revelation and creation, the realm of desire (keter. as explained above, the kav hamidah (the measuring line, is similar to the assessment that the teacher makes of the student before the actual line of explanation. as such, the kav hamidah precedes the kav v chut (the line and thread, which is the actual line of revelation it

d in the voice, as explained above in regard to the "voice of yaakov. these are the various combinations of water, fire and vapor (chesed, gevurah and tiferet, which give emotion to the speech, as explained above. all of the levels above malchut become revealed in malchut of atzilut, which is likened to the speech of the king. it is for this reason that malchut (speech) is termed "alma d itgalia (the realm of revelation, because all the upper levels become revealed in malchut of atzilut, from the first essential heyulie desire for kindness in the essential self, through the entire chaining down (seder hishtalshelut, from the circles of desire (sefirot d igullim, until the intellect and emotions of adam kadmon, to arich anpin, and to the intellect and external emotions of zeir anpin, all th

zirah corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is ca

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

yetzirah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of beriah. the next phrase, gand the spirit of g-d was hovering over the waters, h refers to the life force [i.e, glights, h of the world of tohu] that the vessels could not receive. in tohu, the lights were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he

re and once in translation. h the talmud enjoins us to review the weekly portion of the torah each week by reading it aloud, each verse twice in the original hebrew followed by once in the translation of onkelos.4 by reading the hebrew together with the aramaic, we are subsuming the mundane, nogah-shell into holiness. the nogah-principle encloses the light of holiness after midnight.5 as we said, the realm of the gfruit h or kernel of holiness is envisioned as existing within the four shells. in this depiction, we may consider the nogah-shell as protecting the holiness from the evil shells (this is true, of course, to the extent that the individual or society has endeavored to consecrate the nogah-shell by subsuming their mundane activities into the realm of holiness. otherwise, the nogah

nd salted it; it will be served to the righteous in the meal celebrating the advent of the messianic era.10 thus, the leviathan represents a power that if allowed to propagate would overcome the world, i.e, evil. g-d therefore has gcastrated h evil, as will now be explained [mystically] this means that the yesod [of the forces of evil] does not connect with their netzach and hod as is the case in the realm of holiness, for the netzachhod- yesod of holiness function as a unit and are therefore alluded to by the [single] letter shin. the letter shin is formed of three vertical lines that join at the bottom. it thus alludes to netzach-hod-yesod functioning as a unit. the connection of netzach and hod to yesod, providing it with content, is what makes it potent, able to be gwarmed up. h but [t

fied [them] through chesed. he revealed [divine] chesed and thereby blinded [the forces of evil] and elevated the sparks of holiness. 12 genesis 11:3. the arizal on parashat noach (2) 56 nonetheless, he did not rectify [them] that much, so isaac came and rectified [them] more than he did, using gevurah. the gevurah [isaac revealed] struck [the forces of evil] and thereby elevated those souls from the realm of evil. then jacob came and rectified [them] even more. using tiferet. and when [his sons, the progenitors of] the twelve tribes came and went down to egypt, these sparks were refined there and all ascended and were [totally] rectified. who was pharaoh? nimrod [this can be seen from the fact that] just like [nimrod] said, gcome, let us build ourselves a city, h so did pharaoh say, gcome

allen] kings. therefore, there are nine other kings corresponding to them, which are composed totally of the shells and dross of the nine aforementioned, holy kings. the nine kings (i.e, the nine malchut fs of tohu) are extremely volatile, as is everything in that world because the amount of light is out of proportion with the capacity of the vessels to hold it. but everything in tohu is still in the realm of holiness. only when the vessels of tohu break and their gshards h descend into the lower worlds do they exist as almost lifeless gshells h.pockets of fallen consciousness possessing no holiness other than a tiny spark of tohu-light embedded deep with each one to keep it in existence. other than that deep kernel of holiness, the whole 1 genesis 14. 2 ibid. 36:31-39. 3 eitz chaim 8:4-5

essing. as long as unripe fruit remains on the tree, it can ripen and become edible. thus, it potentially can be eaten and thereby elevated into the service of g-d (assuming the person eating the fruit uses the energy and glift h he gets from eating it for holy purposes. once the unripe fruit falls (or is picked, however, it has lost its chance to ever become fit for food; it has thus fallen into the realm of evil, and can only become useful again through the roundabout way of decomposing and turning into fertilizer for the next generation of crops. he who contends that we do recite a blessing when we eat them feels that since they issued from the realm of holiness, they still possess some holiness and may therefore be returned to their source. as it is written: ghe plans out schemes, so t

hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue now with this exposition. the first king [bela ben be for] personified da fat, which [issues forth] after binah. opposite [da fat, in the realm of evil, issued [the gentile prophet] balaam ben be for [as the sages state, it is written in the torah that] gthere arose no prophet in israel like moses, h2 but amongst the gentiles there did arise such a prophet, namely balaam.3 just as moses personified da fat on the side of holiness, so did balaam [personify da fat] on the side of evil, inasmuch as he personified strict judgment. be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven 'it is at this point that the secrets related on page 55 would be better place. p.m. zelator ritual 153 metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth- 0 lord, 0 lord, 0 lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. 0 stability and motion! 0 darkness veiled in brillian

dge, and having examined him in his knowledge of the grip, sign, words, etc. of the= grade and of the word phrath before you instruct him in the necessary knock. lights are extinguished. 2ndad. stands before the veil. hiereus and heg. bar the way near the door. 3rd adept, having prepared phil. opens door showing darkness but for faint light in the east, and brings phil, just within the door. heg. the realm of chaos and of ancient night, ere ever the aeons were <164> when there was neither heaven or earth, nor was there any sea, when naught was, save the shape unluminous, formless and void. hiereus to and fro in the deeps, swayed the coils of the dragon with 8 heads and 11 horns. eleven were the curses of mount ebal, eleven the rulers of the qlippoth, and at their head were the dual contend

trace appropriate sigils of the names as t h y are rehearsed. 0 invisible king, who taking the earth for foundation, didst hollow its depth to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly. we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth adonai adonai. adonai (vibrate by fomula of fhemiddle pillar and circumambulate it) have pity upon those who suffer, expand our hearts, unbind and upraise our minds, enlarge our nat

me. and the fire which consumes all is the magical flame of my will and the power of these ineffable and sacred rites. as each element is mentioned cast it on the charcoal block or the censer. come, therefore, axir. manifest thyself in power and presence, in comely and pleasing form, before me in the triangle placed without my magic circle. i command ye by all the names of god whose footstool is the realm of thy abode. for the spirit of the godhead is within me, and above me <208> flames the glory of adonai, and my feet are planted firmly by the might of emor dial hectega. come, therefore, come! elevate covered sigil. remove the black cloth, leaving the cord on, and say: creature of earth, long hast thou dwelt in darkness. quit the night and seek the day. 410 the golden dawn: volume i11 b

l, and in the name of ra-agiosel, great king of the west, spirits of water, adore your creator. still facing west, vibrate very powetfully the fourth enochian key invoking 413 414 the golden dawn: volume iii book six the line hcoma from the tablet of union. fornulate an astral banner of the east surrounding one. in the name of elohirn tzabaoth and in the name of al, i command ye, 0 ye dwellers in the realm of water that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of tzedek. go east, to begin the supreme lnvoking ritual of the jupiter hexagram. precede with qabalistic cross, closing with key-word. return to alfar, so that the latter is between the operator and the previously ascertained position of jupiter. the magus sh

ork of art. draw the sigil of chashmalim, and vibrate the name. command unto me the presence of sachiel, the angel of jupiter, and his intelligence, yohphiel, that they may consecrate this most powerful symbol. yohphiel (vibrate several times) i conjure ye potently to make manifest your presefice within my soul that this talisman of jupiter may be charged. come, now, 0 all ye powers and forces of the realm of chesed, obey ye now the name of al, the divine ruler of your kingdom, and tzadkiel, your archangelic ruler and the mighty powers of the brilliant ones of tzedek. place talisman outside the circle, to west, and then draw it within with the point of sword. creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of yohphiel, the intelligence o

ve, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy, amoun (vibrate and circumambulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun. mighty, merciful, magnificent, thee do i invoke. thou whose sephirah is chesed, whose lordship is the realm of whirling fire and raging storm, thee, thee do i invoke. 0 thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. 0 amoun (vibratory formula of middle pillar) before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden <220> myself and stand humbly befor

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

omon are lost, which notwithstanding, it is certain that, in the domain of intelligence, ruled by the word nothing that has been written can perish. whatsoever men cease to understand exists for them no longer, at least in the order of the word, and it passes then into the domain of enigma and mystery. furthermore, the antipathy and even open war of the official church against all that belongs to the realm of magic, which is a kind of personal and emancipated priesthood, is allied with necessary and even with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi t

nister of prophets or the inspirer of pytho74 the doctrine of transcendental magic nesses. in a word, the devil, for us, is force placed temporarily at the disposal of evil, even as mortal sin is, to our thinking, the persistence of the will in what is absurd. m. de mirville is therefore a thousand times right, but he is once and one great time wrong. whatsoever is arbitrary must be excluded from the realm of things positive. nothing happens by chance, nor yet by the autocracy of a good or evil will. there are two houses in heaven, and the tribunal of satan is restrained in its extremes by the senate of divine wisdom. 75 xvi r q bewitchments fons oculus fulgur when a man gazes unchastely upon any woman he profanes that woman, said the great master. what is willed with persistence is done

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

rfumes proper for each day and the prayer of the gnomes king invisible, who, taking the earth as a support, didst furrow the abysses to fill them with thine omnipotence; thou whose name doth shake the vaults of the world, thou who causest the seven metals to flow through the veins of the rock, monarch of the seven lights, rewarder of the subterranean toilers, lead us unto the desirable air and to the realm of splendour. we watch and we work unremittingly, we seek and we hope, by the twelve stones of the holy city, by the hidden talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o da

and a maniac is ever governed by his mania. place yourself therefore above puerile fears and vague desires; believe in supreme wisdom and be assured that this wisdom, having given you understanding as the means of knowledge, cannot seek to lay snares for your intelligence or reason. everywhere about you are effects proportioned to their causes; causes are directed and modified by understanding in the realm of humanity; in a word, you will find goodness stronger and more respected than evil: why then should you assume an immense unreason in the infinite, seeing that there is reason in the finite? truth is hidden from no one. god is visible in his works, and he requires nothing contrary to its nature from any being, for he is himself the author of that nature. faith is confidence; have confi

luth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercury or azoth; and the cover, the realm of sulphur or of fire. the other objects of the cultus were not less allegorical, but would require a special treatise to describe and explain them. 140 the ritual of transcendental magic saint-martin, in his natural table of the correspondences between god, man and the universe, followed, as we have said, the division of the tarot, giving an

in the world, it is belief. by science and persuasion we must endeavour to lead bewrayed imaginations from the absurd, but it would be investing their errors with all the dignity and truth of the martyr to either threaten or constrain them. faith is nothing but superstition and folly if it have not reason for its basis, and we cannot suppose that which we do not know except by analogy drawn from the realm of knowledge. to define that which lies outside all experience is presumptuous ignorance; to affirm positively that which we do not know is to lie. so is faith an aspiration and desire. amen; i desire it to be so: such is the last word of all professions of faith. faith, hope and charity are three such inseparable sisters that they may be taken one for another. thus in religion universal

ROBERT KIRK WALKER BETWEEN WORLDS

ethical and spiritual techniques connected to formal religion, to debased sacrificial practices. once again, the debased practices lead to dangerous allies, while the ethical or spiritual ones lead to beneficial allies, though no less potentially dangerous. kirk deals in various places with this reflex quality or polarized mirroring between human and fairy beings, so we shall return to it later. the realm of fairy in folklore actually holds a range of beings directly comparable to the range found in pagan religion, from early celtic sources, to examples in classical and medieval cosmology and spiritual description. the celtic deities are mainly preserved in early literature, and in some romano-celtic evidence from archaeology: their relationship to one another is defined by various interc

oad of wickedness taken by mortals, and the road to elfland, upon which they travel onwards to her mysterious hall or palace. it is interesting that kirk states precisely that the mortal nurse. may be offered the choice of staying in the subterranean realm. commentary 87 if we consider this triplication in an initiatory context, the three choices- death, return to the human world, or remaining in the realm of fairy- are very close to those visionary roads shown to thomas. in bardic initiations the candidate spent a night in a sacred site, after which he was either dead, mad, or a poet. similar transits or thresholds at sacred sites are found in religious and magical arts worldwide, in which candidates sit in graveyards, in caves, or at crossroads. in the context of the fairy nurse, kirk ne

RUBY TABLET OF SET

ons, and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures and physiques [contrast this with roman sculpture, which was more realistic in its portrayal of actual, rather than ideal features] the cosmology of plato (387-347 bce) centers on his famous "theory of the forms" in which the gods are defined as in egypt, save that they are not directl

man is compelled by necessity to seek the highest good. invoking aristotle's argument for an "unmoved mover" aquinas suggests that the necessity for a "first cause" logically proves the existence of god. this was later to be challenged by hume (who suggests that causes and effect can go forward or backward indefinitely) and kant (who maintains that the doctrine of causality is applicable only to the realm of sense experience. aquinas observes that aristotle had advocated the principle that the "good" to be found on a large scale is better than the "good" to be found on a purely personal scale, since the larger good more closely approximates and reflects the whole of creation. aquinas adds that aristotle had further limited the political art to a practical application of good principles wh

generation after he published his famous principia, newton was still trying to discover the exact plan of solomon's temple, which he considered the best guide to the topography of heaven. thomas hobbes (1588-1679) took a scientific, materialistic approach to the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechanics" or "laws" of human political behavior. hobbes departed from aristotle and the medieval tradition by denying that man is a social animal, i.e. that he seeks companionship, society, and political interaction as an end in

ause ineffability is typical of mysticism? no! zeno's paradox("why the arrow can never reach it's target) is not refuted by any aristotelian manipulation of natural language. only in calculus. an artificial language focussed on immeasurable quantities) and temporal processes. do we find a tool capable of explaining observed fact. these examples illustrate the point: natural language is a tool for the realm in which it evolved, namely, the natural world as our unaided senses and instincts present it to us. as we approach the limits of our unaided senses, the limits of natural language become noticeable, and in the realm of the non-natural these limits become striking. there is a legend about grace hopper, a navy officer known for her work with computers. as she prepared to brief a group of

r of all, god not the beingness that they saw as the source of all real life, but the god who directly rules over this world, the god of the old testament. gnostics differentiated between the two gods by proposing that they are of two different realities. the reality of this world was seen as a place of suffering and spiritual darkness. the reality of a purely transcendent world which was seen as the realm of the pure spark of life, knowledge, love and light. this alien realm was seen as the true reality. the world of the dark lord, our physical world, was seen as a false reality. this philosophy was almost certainly derived from the mithraic persians. they divided the heavens into two forces, one of light and good, the other of darkness and evil. the orthodox christians also used this con

egocentricity. whereas the latter is characteristic of small children, and therefore does not presuppose that any great degree of self-actualization has been achieved, the former arises out of a careful consideration of the phenomena of experience. as immanuel kant noted, only the phenomena of experience are accessible to us; and we are unable to obtain direct evidence of objects existing within the realm of the noumenal or "the thing in itself" furthermore, as robert anton wilson notes in his prometheus rising "what the thinker thinks, the prover proves" therefore, insofar as one concurs with these theories, the idea of reality as identifiable with something which exists outside of ourselves becomes somewhat ridiculous. for what we term "reality" is the creation of our mind. moreover, in

e, sometimes clearly to the initiates, and sometimes they were ambiguous in the extreme. the initiate was lead to believe that comprehension or mastery of the mysteries was up to him, and his progress was correlative of his effort and the gods' favor. looking beneath the surface, one can see that there were many layers of understanding among the more sophisticated of the nature religions, wherein the realm of the natural becomes a portal to the divine in the hands of the evolved. examples of these are the shamanistic traditions of the american and eastern indians. what is basic to all of these religions is that the highest form of individual expression is worship of the deities, with the goal of union with the divine upon physical death. the symbolism of the natural components was largely

SABBATIC KABALA OF THE CROOKED PATH

ar and has through its high aspiration tight connections with the lunar mansions and the abysmal waters resting in the lunar realms. it is in these domains the congress with the devil is sought and where the destruction of the virgin will be accomplished to give rise to the importance of shakti-nature in the excellent call of ononshu, the black goddess who is both the begotten and the begotter of the realm of the sphere of the black goddesses, like hekate, lilith, kali, artemis and the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matte

SALMANRUSHDIE THESATANICVERSES

no doubt _and boldly venture to whatever place _farthest from pain, where thou mightst hope to change _torment with ease. he couldn't have put it better. a person who found himself in an inferno would do anything, rape, extortion, murder, felo de se, whatever it took to get out. he dabbed a handkerchief at his nose as rekha, still present on her flying rug, and intuiting his ascent (descent) into the realm of metaphysical speculation, attempted to get things back on to more familiar ground "you should have stuck with me" she opined "you could have loved me, good and proper. i knew how to love. not everybody has the capacity for it; i do, i mean did. not like that self--centred blonde bombshell thinking secretly about having a child and not even mentioning same to you. not like your god, ei

SAPPHIRE TABLE OF SET MAIN

tance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a

2) why does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an order wholly outside nature, a number of realizations are likely to occur. how permanent will this state/identity be? what brought it about and how may it be nourished/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable

the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the

h the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. simply the being of the master draws people (who possess the gift) to attain what she has- to realize her ultimate self as separate from and independent of the ou. but this 'resonant magnetism' is not enough to effect the desired transformation. the theory and practice of the desired transformation must be taught/demonstrated. in creating a plan/system to achiev

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

SAPPHIRE TABLET OF SET

tance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metabolic' sense- she enters the on then and then and almost 'discharges' the current into her su and the ou. the iii is a very powerful 'in-between' state: the priestess is both immersed in matter (and perhaps quite often uses his/her natural aspects in defining her work and state- her self-reference is only temporarily in the realm of the non-natural) and actively working on drawing inspiration from the black realm of set. the master is also a 'cell' in the on, but her metabolism is a lot less obvious (or rather, the cycles of the metabolism are often a lot longer both in a temporal and spatial sense than those of the iii. perhaps for this reason the master seems to those below her degree to be something akin to a

2) why does the master speak) when the iv finds herself totally alone and understands his/her new identity to be of an order wholly outside nature, a number of realizations are likely to occur. how permanent will this state/identity be? what brought it about and how may it be nourished/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable

the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertained (as the iii seek to do. a whole system of molding suitable people to attain the various stages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the

h the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on and her very essence do not "really" exist (save in the realm of the non-natural/being. simply the being of the master draws people (who possess the gift) to attain what she has- to realize her ultimate self as separate from and independent of the ou. but this 'resonant magnetism' is not enough to effect the desired transformation. the theory and practice of the desired transformation must be taught/demonstrated. in creating a plan/system to achiev

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

SATANGEL

r. tells of the creation of the world, and how he and the fallen came to be. his name probably derives from the egyptian horus. hecate (greek. triple headed queen of sorcery, who dwells where the roads meet. known also as enodia, trioditus, and antaia, she who encounters you. identified in some witch traditions as the mother of lucifer. hel (old norse. the queen of the underworld, and the name of the realm itself. the daughter of loki and the giantess angrboda, sister of fenrir and the midgard serpent. even the gods must tread the way of hel. helel ben shachar (hebrew, morning star, shining one. the phrase as it appears in the original hebrew, isaiah 14:12. thus taken to be a name of lucifer. heramael (grimorium verum. a subordinate spirit of satanachia. teaches the art of medicine, gives

SATANIC BIBLE

ss of a specific nature. the second type of ritual is of a compassionate nature. the compassion, or sentiment, ritual is performed for the purpose of helping others, or helping oneself. health, domestic happiness, business activities, material success, and scholastic prowess are but a few of the situations 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

SATANIC RITUALS

shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. v'nyr vuy-kn hrn-njir vu'a lyz-naa mnaa r'nyrv'y z'j-m'h gry-h'y d'ynkhe cyvaal'k h'y-cvy-rohz. from the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'rohz vuy-kn i'inkh-v zy-d'syn ur'bre-el hy'j whreng'n nakhreng'h yh'whreng'n kyenn'h. from the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire. shub-niggurath: k'fung'n zyb'nos z'j

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

e sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present the mistr

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e later proved that atoms were essential elements of matter, but they could be further divided. photo researchers, inc. reproduced by permission. world religions: almanac 215 greco-roman religion and philosophy socrates and plato with socrates (469 399 bce, greek philosophy entered a new period. the sophists had already shifted discussions away from the substance of nature, or natural science, to the realm of morality and society. morality is a system of acceptable human behavior. socrates deepened and expanded the trend. he dismissed the material and physical theories of earlier thinkers to focus on the thoughts and opinions of individuals. this led him to inquire into the nature of such virtues as courage, justice, and morality. he developed an ethical system of behavior rather than atte

part scripture (holy text, part history of early japan, and part folktale and myth. the kojiki, which means record of ancient matters, was in large part a political document. it originated in 673, after the emperor tenmu seized the throne of japan and ordered a history of japan to be compiled. tenmu believed that the records of many of his courtiers, imperial officials, and the chief families in the realm had been changed and corrupted. he wanted to see a more accurate history and, more importantly, one that would support his rule by showing that he descended from the gods. accordingly, he commissioned a court reciter, hieda no are, to begin 404 world religions: almanac shinto memorizing a genealogy (family tree) and a collection of stories. hieda no are was ideal for the job. he had an e

ages and is consulted daily by many buddhists. examples of the buddha s sayings from the dhammapada, as relayed in the translation by eknath easwaran, include: do not give your attention to what others do or fail to do; give it to what you do or fail to do. hasten to do good; refrain from evil. if you neglect the good, evil can enter your mind. better than ruling this world, better than attaining the realm of the gods, better than being lord of all the worlds, is one step taken on the path to nirvana. while the buddha taught that anyone could follow the dharma and that one did not need to rely on a priest or any other authority figure, as well as on any formal instructional setting, such a system did not easily lend itself to the continued growth of his teachings. his followers created an

their history. under their influence japanese writers began to do the same, although none of their works from the seventh century survive. then, in 673, the emperor tenmu seized the throne of japan. tenmu ordered a history compiled, similar to the kinds of histories produced in china. he believed that the records of many of his courtiers (attendants, imperial officials, and the chief families in the realm had been either misrepresented or changed. his goal was to produce a history that would justify his rule by showing that he was a descendant of the gods. he commissioned a court reciter, hieda no are, to begin memorizing a family tree and a collection of stories. hieda no are was the perfect person 14 world religions: primary sources tales from the kojiki for the job, for he had a flawle

ll make him suffer, for his perfidy. then turning to the hags of hades, who attended her, she commanded them to give chase to him. at her word, an army of female demons ran after the deity. what happened next. izanagi, pursued by the demons and by izanami herself, fled. the two stood face to face at the entrance to the underworld, where they agreed to divorce. they decided that izanagi would rule the realm of the living and that izanami would rule that of the dead. after izanagi returned to entreat: plead with, beg. biddest: ask, request. quoth: said. tarry: delay. implicit: unspoken but understood. injunction: command or ban. waned: faded. uncanny: mysterious, creepy. apprehension: fear, dread. ghastly: horrible, frightening. naught: nothing. for sooth: indeed, truly. perfidy: betrayal. 2

agnosticism is stated by huxley that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. he does not say that he does not believe in god or religion. his point always was that the existence of god cannot be proved rationally. huxley refers to a metaphysical nifelheim when he talks about the realm of spiritual matters where, over history, one doctrine slays, or replaces, another. nifelheim, often spelled niflheim, refers to the outer region of cold and darkness in norse mythology. it is the abode of hel, the goddess of the dead. his allusion suggests that the realm of religion is a mysterious, frightening realm where belief systems come and go. excerpt from collected essays, vol

ye. sounds deafen the ear. flavors numb the taste. thoughts weaken the mind. desires wither the heart. the master observes the world but trusts his inner vision. he allows things to come and go. his heart is open as the sky. 14 look, and it can t be seen. listen, and it can t be heard. reach, and it can t be grasped. above, it isn t bright. below, it isn t dark. seamless, unnamable, it returns to the realm of nothing. form that includes all forms, image without an image, subtle, beyond all conception. approach it and there is no beginning; follow it and there is no end. you can t know it, but you can be it, at ease in your own life. just realize where you come from: this is the essence of wisdom. 16 empty your mind of all thoughts. let your heart be at peace. watch the turmoil of beings, b

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

th one another in a land of plenty. you see, there is more to all this than meets the eye, and the ignorant man is much less than his ancestors who once had the gnosis because he has forgotten many of the great truths and principles apportioned to the race of men when its days were short. yes, man has been deceived and cheated by the purveyors of mysticism and deceit. today, ignorant man lives in the realm of choices and confusion, but instead of choosing to seek the power of the force for himself, he has instead traveled the hot, dusty road that ends in failure, deceit and submission to mysticism. he has let the profane mystics talk him out of his inheritance. because of this, ignorant man has been mistakenly battling against something within himself which he doesn't understand, and the h

the weak removed from among the strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them and they become weak and lost, see

own way clear, we can't help but try to clear the way of our fellows. however, this is often very hard work as many of the family of man won't listen and insist upon tripping anyway. here is wisdom: although we choose to take responsibility for our own actions, we never take responsibility for others. after all, it's their rock, and they can do with it as they choose. we are aware that we live in the realm of choices where confusion and chaos reign. therefore, we consider well each of them. when there is just one water hole, we seldom stir up its mud. so it is that clear thinking is paramount to clear seeing and clear seeing is tantamount to clear understanding. therefore, one of the first lessons a warrior learns is to clear his mind of errant thoughts so he can assess what he sees. later

with them. try to pick or even make winners who will support your values. support them, but maintain contact with as many others as possible, for you may be able to influence them too. the trick is being in the right place at the right time "things can be changed a little at a time without anyone even realizing that you have been at work" the seventh principle an adept goes with honor. we live in the realm of choices, and we consider ours well. our intent is to bring wisdom and knowledge to mankind in hopes that they will grow tall enough to reach their greater selves and become well and whole. all that we do is for the benefit of ourselves, our fellows, and our communities. when we rewrite the script of life, we do it for the benefit of ourselves and where possible, mankind. when we remov

selves to it. therefore, we would not make a deathbed promise before considering it, let alone promise to do an unknown action that might be against our principles. the reason our word is law is because we always take our word seriously. our intentions are honorable. we cbr addicts have strong backs and are not overly proud as we understand our place in the all. we stand upon the middle ground of the realm of choices where both right and wrong are possible, and we must choose our own direction and alignment with the force. moreover, we know from gained experience that intent is a powerful force in itself and must be controlled from start to finish or the results of our actions might be far different than expected. therefore, we must focus upon honorable intent and constantly compare our da

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

"is it not time to think of dinner? the mullets here are remarkably fine" chapter 2.ix. wollt ihr hoch auf ihren flugeln schweben, werft die angst des irdischen von euch! fliehet aus dem engen dumpfen leben in des ideales reich "das ideal und das leben" wouldst thou soar heavenward on its joyous wing? cast off the earthly burden of the real; high from this cramped and dungeoned being, spring into the realm of the ideal. as some injudicious master lowers and vitiates the taste of the student by fixing his attention to what he falsely calls the natural, but which, in reality, is the commonplace, and understands not that beauty in art is created by what raphael so well describes, namely, the idea of beauty in the painter's own mind; and that in every art, whether its plastic expression be fou

my bosom and call my own "and is it to be man at last, that thou hast aspired to be more than man "but a child, a second viola" murmured zanoni, scarcely heeding the son of light "a young soul fresh from heaven, that i may rear from the first moment it touches earth, whose wings i may train to follow mine through the glories of creation; and through whom the mother herself may be led upward over the realm of death "beware, reflect! knowest thou not that thy darkest enemy dwells in the real? thy wishes bring thee near and nearer to humanity "ah, humanity is sweet" answered zanoni. and as the seer spoke, on the glorious face of adon-ai there broke a smile. chapter 4.x. aeterna aeternus tribuit, mortalia confert mortalis; divina deus, peritura caducus "aurel. prud. contra symmachum" lib. ii

sentences "this would give fifty glyndons to the guillotine" he muttered, and thrust the packet into his bosom. o artist! o haunted one! o erring genius! behold the two worst foes, the false ideal that knows no god, and the false love that burns from the corruption of the senses, and takes no lustre from the soul! chapter 7.iii. liebe sonnt das reich der nacht "der triumph der liebe (love illumes the realm of night) letter from zanoni to mejnour. paris. dost thou remember in the old time, when the beautiful yet dwelt in greece, how we two, in the vast athenian theatre, witnessed the birth of words as undying as ourselves? dost thou remember the thrill of terror that ran through that mighty audience, when the wild cassandra burst from her awful silence to shriek to her relentless god! how g

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ffect on the observer "consciously or unconsciously the artist spoke the truth. psychiatrists tell us that this school of insidious humbug is simply an elaboration of the policy of the interruption of ideas leading to total incoherence and madness 'cubist' art is an effort to produce certain psychic effects obtainable by optical illusion. beauty has noihing to do with it. the cubist school is not the realm of art at all. it belongs to that of medicine and psychic science. those who forget that this devastating fad of 'the interrupted idea' can be extended to music, literature and every other phase of human effort, do so at their own peril "a mind that is positive cannot be controlled. for the purposes of occult dominion minds must therefore be rendered passive and negative in order that co

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r it is the eternal itself that the mystai seek to possess; they have first to awaken the eternal to existence within them, and then they can speak of it. plato s hard saying is absolutely true for them, that the uninitiated sink into the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain and toil.9 that is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider

thematical ideas inapplicable; but they would remain intrinsically valid in themselves. when the soul withdraws into itself, only then is it able to bring forth such eternal ideas.53 therefore the soul is akin to the true, the eternal, not to the transitoriness and appearance of the sense-world. hence socrates asserts: platonic mysteries 49 but when the soul investigates by itself, it passes into the realm of the pure and everlasting and immortal and changeless; and being of a kindred nature, when it is once independent and free from interference, consorts with it always and strays no longer, but remains, in that realm of the absolute, constant and invariable, through contact with beings of the same nature. and this condition of the soul we call wisdom. now, see whether this is our conclus

and wild. when myth and mysteriosophy 69 the chariot meets with an obstacle on its path, the headstrong beast seizes the chance of impeding the reliable one and defying the charioteer. and when the chariot reaches the point of ascending in the wake of the gods up the celestial steep, the intractable horse throws it into confusion. whether the chariot can surmount these difficulties and attain to the realm of the supersensible depends on their relative strengths and so whether the good horse can gain the mastery. but the soul can never raise itself to the divine without some sort of a struggle. some souls rise higher in their pursuit of the eternal vision, others less high. those souls that have attained the transcendent vision are kept safe until the next cycle, while those who have seen

unleashes both knowledge of christ and knowledge of the true i in thinking; it is a step on the path toward the birth of the i. rudolf steiner says of one who experiences such an awakening: in this moment, one has become a philosopher. 12 he does not say: in this moment one has become a christian. later, however, he calls this path of awakening that leads to the birth of the i pauline thoughts in the realm of epistemology, because, just as paul awoke on the way to damascus to the creative reality of christ, so does anyone who has become a philosopher awaken to the creative power that belongs to the essential being of thinking.13 11. ibid, p. 33. 12. methodische grundlagen der anthroposophie, gesammelte aufs tze zur philosophie, nauruwissenschaft, sthetik und seelenkunde 1884-1901, rudolf s

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e back on the investigative journal. i'm your host, greg szymanski. and let me tell you, as an interviewer, and someone who has researched the illuminati for a long time. it started way back when, when i was a young reporter in rome. it's a whole different ballgame when you're actually talking to someone with experiences like this. it takes it out of that realm of what is quasi-fiction fact, into the realm of reality. it's- it's really shocking. and, uh, i'll be honest with you. this is a story, uh, that folks, you have to listen to- because this is going on in our country. all the things you're seeing regarding our rights being taken away, the police state, the war in iraq, 9/11- all these things have to do with this powerful group. svali, you know, we're talking about mid-level people. n

TECHNICIANS GUIDE TO THE LEFT HAND PATH

path of least resistance, it is this way that leads to eventual compliance, unity and oneness with god. true evil then, is expressed through spiritual transformation that occurs by following the paths of resistance, it is this way which leads towards the dissent, separation and individuality of the psyche from god. the environment of the devil, and of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- i

ppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the

ousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the universe- that which is the realm and reflection of god. the first is encapsulated within the untouchable separation of abstract thought and individual consciousness; the second lies within the denser material of that which exists outside of thought and consciousness, all of which impact and influence one another in various ways. so, we can state unequivocably that true evil is the denial of the self to move towards unif

the individual is progressing and superseding the ideas of the aeon. this is an important distinction to make. the inability to distinguish between universal or macrocosmic proportion and microcosmic and individuated proportion inevitably leads to a weakening of cerebral or direct connectivity to either. this is due to the fact that proportion has a distinct effect upon items of the same nature. the realm of proportion to understand the idea of aeons upon both the micro and macrocosmic scale we have to grasp a very important concept. this is the concept of the realm of proportion. the realm of proportion is a very simple and ancient modality of thought in which the individual understands that there is a connectivity between man and the universe and that this connection is proportional. ea

on- while maintaining its connection by principle to other realms- has its very own set of parameters and rules of physics governing it. these rules are, for the most part, discovered through scientific means. or they are understood cerebrally, intuitively or magically through means that are not taught by observation of matter, but rather through the observation of consciousness within oneself or the realm of not-matter or abstraction i.e, thought- that which is the actual dominion of the prince of darkness. there no single realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal und

of the prince of darkness. there no single realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal understanding, and it is antinomianism that initiates the breakdown of these boundaries. the realm of proportion that relates to the magus is defined so well that there is a spiritual and practical importance to the individual. in other words, the realm of proportion that the magus inhabits, and that the magus extends forth his or her ideas through, can create extensions within those who fall within that realms influence. an aeon- for those individuals aware of it- is for all intents

s itself further beyond direct interaction with these ideas through various proportional mechanisms. these mechanisms are harmony, sympathetic vibration, symmetry, intervals, disonance, density and so forth- in other words the features of resonance. we each stand in a relationship to the original causes that have resulted in our physical evolution, in our consciousness, and in our sense of being. the realm of proportion is an extension towards, or a retraction from that connection of individuated consciousness to that original causal epiphany. further, the realm of proportion is the magical link between the magus and his/her utterance. resonance, magi and aeons i would to briefly touch upon the significance of resonance as a mechanism that distributes information relevant to the word and w

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

eck itself, as a part of the human anatomy, represents the virtue of sacrifice. in terms of the secret order or secret society, it symbolizes sacrifice of the individual to the common good of the organization. the necktie is also seen as a bridge to two other triangles those of the shirt collar. all of the triangles, on the tie and on the shirt collar, have their point, or spear, downward, toward the realm that is the controlling force of masonry. congressman lloyd poggett (d-tx, at center, is sworn in as a voter registrar for the state of texas. the elite of the democrat party in doggett's austin, texas district are heavily freemason. doggett's necktie has the masonic "x" symbol, connected to worship of osiris the egyptian sun god. at doggett's left is the late congressman jake pickle (d

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

w and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we c

h are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the ele

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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 afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female as the agent of transformation and regeneration. while the initiates of the mystery cult enacted the life cycle of the gods who triumphed over death and who were reborn, they also asserted their own pa

ameter, a ritual that they believed prevented the evil spirits from approaching the departed s final earthly resting place. the cosmology of certain eastern native american tribes placed two powerful manitous, representatives of the great spirit, on duty in the land of the departed. one of the manitous, chibiabos, like the egyptian god osiris and the hindu judge of the dead, yama, was master over the realm of the dead and escorted the newly arriving souls into their new environment. sometimes there was a process of judgment involved, in which the worthy souls would be allowed to dwell in the land of the departed and the unworthy would be set adrift in space. the other manitou, pauguk, protected the realm of the dead from unwelcome intruders with his bow and arrows. many native american tri

einer acknowledged that spiritual history is replete with many sincere and insightful prophets and teachers who lived before the master jesus, but, in his opinion, they could only speak to their fellow humans by using the faculties transmitted through their earthly natures. they used the energy and the wisdom of earth. jesus, however, tapped into an awareness of that higher energy that comes from the realm of the divine. he knew that a speck of this energy no larger than a mustard seed could exalt the human psyche. he knew that even the slightest infusion of this energy into a man or a woman would transform the individual into a citizen of a higher dimension of reality, the kingdom of god. and, at the same time, he taught that the doorway to enter such a wondrous kingdom lay within the hea

ot only did the initiates know that their communion with the patron god or goddess would continue after death, but that they would eventually leave hades to be born again in another life experience. the early mystery schools of the greeks centered around a kind of play or ritual reenactment of the life of such gods as osiris, dionysus, demeter divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female as the agent of transformation and regeneration. while the initiates of the mystery cult enacted the life cycle of the gods who triumphed over death and who were reborn, they also asserted their own pa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. steiger, brad. the werewolf book: the encyclopedia of shape-shifting beings. farmington hills, mich: visible ink press, 1999. monsters of land, sea, and air while so many of the mysterious creatures that are frightening and disturbing may belong completely to the realm of the supernatural and fanciful, judgment must be reserved concerning some of the monsters reported roaming the forests and jungles. in recent decades a large number of animals previously unrecognized by the experts, although well-known to the aboriginal inhabitants of the locales that were the creatures natural habitat, have been officially discovered. although hunters in kamchatka, ma

s (corbis corporation) are accounts of fairy folk guiding humans to achieve material successes, and stories are told of fairy midwives who stand by to assist at the births of favored human children and who remain to guide and tutor them for the rest of their lives. some scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residence

ury, dreams were being examined from a physiological perspective. the ancient notion that god spoke directly to men in dreams was pretty much dismissed by a culture that was becoming more scientific and materialistic. then came the groundbreaking work of sigmund freud and carl g. jung. in 1899 sigmund freud (1856 1939, a viennese psychiatrist and the founder of psychoanalysis, brought dreams into the realm of the scientific community with the publication of his monumental work, the interpretation of dreams, in which he maintained that the dream is the guardian of sleep and the royal road to understanding the human unconscious. freud s theory was basically that the dream was a disguised wish-fulfillment of infantile sexual needs, which were repressed by built-in censors of the waking mind

ation of freud s emphasis on sexual symbolism does occur occasionally in modern electroencephalographic dream research, but he further observed that human thought processes are too 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 118 mysteries of the mind dreaming of worlds beyond (andrew c. stewart/fortean picture library) sigmundfreud brought dreams into the realm of the scientific community with his publication the interpretation of dreams. varied to allow any single, unitary explanation of dreaming to be adequate. swiss psychiatrist carl g. jung (1875 1961, a student and later dissenter of freudian techniques, added new dimensions to the understanding of the self through dreams. from jung s perspective, freud expressed a contempt for the psyche

quely his or her own. here are a number of symbols commonly seen in dreams and general meanings that have been applied to them by certain researchers: angel. contact with higher self or superconsciousness. guidance. wisdom. truth. bathing. spiritual cleansing. need to clean up one s life. cat. universal symbol for woman. may refer to gossip; beware of gossip. the mysterious. independence. church. the realm of inner awareness. higher self. spiritual need. desert. spiritual thirst. emotional barrenness. sterility. devil. unpleasant person. authoritarian figure of negative emotions. parent figure for unhappy childhood. search for forbidden knowledge. earthquake. inner turmoil. old ideas and problems coming forth. literal or prophetic. changes. falling. a natural fear and common to children. f

e were so inspired by the prospect of conducting serious investigations into the world of mediumship and the afterlife, that they made the decision to abandon botany for psychical research. some of their early experiences sitting with spirit mediums were discouraging, for the rhines felt that they caught the individuals employing trickery to delude others into accepting their abilities to contact the realm of spirit. in their opinion, psychical research would best be examined in the laboratory under controlled conditions. learning of dr. william mcdougall s interest in the paranormal, the rhines contacted him at duke university, and professor mcdougall invited them to join him at durham. in 1934, after they had established the parapsychology laboratory, j. b. rhine wrote a monograph entitl

e to make predictions concerning the preferences of a mass society. in contrast to these explainable predictions, however, are the many examples of men and women who seem beyond any doubt to have experienced precognitions. parapsychologists will state that this power of prophecy rested not in some occult knowledge, but within the transcendent self, which seems to be aware of events that belong in the realm of the future for the superficial self. some psi researchers have presented time in an analogy that has a man riding on the rear platform of a train. the man looks to the left and to the right. as the train chugs along, he is able to see a panorama of new scenes as they come into his view. as the train continues, these scenes fade into the distance and are lost to view. they have become

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

he tarot is established on the premise that each human being is his or her own macrocosm. although comprising a distinctive universe in miniature, the individual still functions as a component of the cosmic macrocosm. in the world, humans must have a society, with institutions to perform collectively for them the functions they cannot accomplish as individuals. again, the situation is the same in the realm of the tarot. seeking to foretell the future through the tarot cards is an extremely ancient means of divination. each card in the deck has acquired a traditional interpretation over the centuries, and the reader.or person telling the fortune. must become familiar with these meanings in order to give an accurate reading for the querent, the person seeking the foretelling of his or her fu

able gleap h before tracing the first word. individuals who begin writing in this way are also prone to gleap h enthusiastically into their undertakings. if the left margin of the writing is overly wide, the writer may have erected a facade to conceal true feelings. since the hand must travel from left to right to execute a line of writing, a narrow left margin indicates a reluctance to move into the realm of action. the complete absence of a left margin may symbolize the writer fs subconscious desire to return to an infantile state of dependency. individuals who set themselves apart from others because of snobbishness or pride leave inordinately wide left margins, but the graphologist must be careful, for such margins are also characteristic of the writing of shy persons. if the left marg

THE GOLDEN ESSENCE

f the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculi

THE KEY TO THE MYSTERIES

h closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, never will you diminish its extent; you will only alter xi its horizons. to know all is an impossible dream; but woe unto him who dares not to learn all, and who does not know that, in order to know anything, one must learn eternally! they say that in order to learn anything well, o

all to science. the object of faith is the unknown; science may seek it, but not define it; she is then obliged, at least provisionally, to accept the definitions of faith which it is impossible for her even to criticize. only, if science renounces faith, she renounces hope and love, whose existence and necessity are as evident for science as for faith. faith, as a psychological fact, pertains to the realm of 94 science; and science, as the manifestation of the light of god within the human intelligence, pertains to the realm of faith. science and faith must then admit each other, respect each other mutually, support each other, and bear each other aid in case of need, but without ever encroaching the one upon the other. the means of uniting them is- never to confound them. never can there

ludwig tieck "if, for example, as an ancient tradition informs us, some of the angels whom god had created fell all too soon, and if these, as they also say, were precisely the most brilliant of the angels, one may very well understand by this 'fall' that they sought a new road, a new form of activity, other occupations, and another life than those orthodox or more passive spirits who remained in the realm assigned to them, and made no use of liberty, the appanage of all of them. their 'fall' was that weight of form which we now-a-days call reality, and which is a protest on the part of individual existence against 152 its reabsorption into the abysses of universal spirit. it is thus that death preserves and reproduces life, it is thus that life is betrothed to death. do you understand now

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

nder the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow

THE MAGICIAN S KABBALAH

yesod, our "measuring. the new sciences are also based in a more holistic model, where systems theory replaces reductionism, and events are seen in the light of their relationships to the rest of the system, and not as isolated functions. the deities of yesod relate to varying characteristics of the sephirah itself. thus: air: the middle pillar having attributed to it the element of air, yesod is the realm of skygods such as the greek zeus. foundation: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. als

n models and approaches, it is essential that where it is recognised, it is tested. the magician aleister crowley utilised gematria as a "testing of spirits" whilst pathworking or "travelling the aeythrs" in vision. that is, he would ask his scryer to present the entity to be tested with a question or a number, and the entity would be expected to reply appropriately. thus, if a pathworking was in the realm of hod, and a young boy had appeared, he might be asked about the workings of mercury. if he replied with a number which was later discovered to be that of the word "swiftness, his other responses would be considered equally appropriate. the theory is basically that the false spirits will not know the gematria appropriate to the working as they are not consistent themselves with the area

ming down from those two sephiroth and having path 27 has their uppermost path. the first of which leads down to yesod, and the second to malkuth. connecting hod to yesod we have path 30, the "collective intelligence, and from netzach to yesod we have path 28, the "perfecting (or natural) intelligence. here we begin to deal with the "stellar" or "astrological aspects of the tree, as it relates to the realm of the sky, with air being attributed to yesod. indeed the tarot cards at the base of the tree mirror this scheme, with path 30 having the "sun" card attributed to it, and path 28 the "star" card. through path 28, the "nature of everything in the orb of the sun is completed and perfected, which refers to both basic astronomy and the fact that the "orb of the sun" symbolises the sephiroth

THE MIDDLE PILLAR

nephesh. that is to say the next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archetypal levels of the tree of life. the formative world is that of the warring instincts and unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of his patients in order to resolve those conflicts that have their existence in that plane. if there be conflict and incessant warfare here, how can the flow of spiritual energy descend from the higher sephiroth, or, depending upon one's point of view, ascend from the deeper

most superficial levels of consciousness, this process must be considered the preliminary aspect of magical routine.23 where analysis preaches the gospel of re-education in the attitude towards life, and when we find psychological patients producing magical designs or mandalas of the type that jung reproduces in the secret of the golden flower, here we have an encroachment upon or a usurpation of the realm and function of magic, and a t anscendingo f the limitations of the ordinary analytical technique. just as the technique of analysis must comprise the first stage of development, so to my mind the second stage is occupied by various elementary techniques of magic. i say elementary advisedly, for it is only those elementary techniques which the average westerner may ever feel inclined to

lt was all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from various sacred scriptures, is almost ideal for the purpose. 13 not only does h s method succeed in providing a neophyte with an introduction to the light of his own hgher genius and to the realm of magic, but it is a supreme techmque of self-initiation.14 various changes may be rung on a simple theme. and according to the the middle pillar exercise 77 student's own ingenium and spiritual aspiration, so will he devise several methods of employing the techniques i have described above. there will be some who will propound belabored theories as to suggestion-that because i consciou

relationshp between therapist and client. a large portion of ths entails helping clients explore their own ideas about themselves. the earliest form of psychotherapy, called psychoanalysis, began with austrian psychologist sigmund freud (1856-1939. freud discovered that the corporeal symptoms of patients suffering from hysteria often disappeared after seemingly forgotten material was brought into the realm of consciousness. from th fsr eud conjectured one of the most fundamental theories of modern psychology-that within the human psyche there exists a powerful segment known as the unconscious which influences all of 106 theb alanceb etweenm inda nd magic our actions, yet functions with material or content that cannot be recalled or remembered by normal processes. he regarded the unconsciou

s are associated here. the traditional color of the fourth chakra is green. an alternate color is deep red.10 its symbols are vayu, the blue circle of elemental air, and the blue hexagram or six-pointed star. this center is the bridge between the more physical energies of the first three chakras, and the transcendent energies of the final three centers. disorders of the heart and lungs fall under the realm of the fourth chakra. 5. visuddha, the throat chakra, is located in the hollow of the throat. the thyroid and parathyroid glands are associated here, along with the vocal chords and the pharyngeal plexus. the name visuddha means "purity" the traditional color for this center is purple. an alternate color is gold.11 its symbol is the akasha or black egg of spirit. the fifth chakra control

everything in the universe is composed of the one true selfwhich is both the power that transforms and the object of the transformation.21 the pentagram 191 divine hebrew names associated with the lbrp the lesser banishing ritual of the pentagram is said to be most effective in the qabalistic realm of assiah-the physical, active world that is associated with the tenth sephirah of malkuth. this is the realm in which we live and function. malkuth is said to contain the four elements of the manifest universe. this is why in many drawings, malkuth is shown divided into four sections. the sub-elements are: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. but for our purposes it would be better to refer to them simply as air, fire, water, and earth-the elements of our phy

THE NECRONOMICON SIMON VERSION

way as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the cel

nce and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have

, for the gods are forgetful, and very far away. his word is engaigai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the

THE PATH OF KABBALAH

of the egoism. it is called almsgiving when there is a screen that can direct this spiritual intent only toward spiritual ascent (altruism) and not toward greed (egoism. repentance is when the intent and the screen are used for spiritual ascent, progress toward the light, and a return to ein sof. it is a return to the creator. by that, one extinguishes all the barriers, the misery and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah stands for the zone, or vessel of the s

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

in words, explain; for being beyond reason, it is both inexplicable and undefinable in rational terms; yet it directs, and the weary traveller, searching for the stone of the wise, has but to follow, guided by the sure and certain hope that if he so will, it will guide him to that great and glorious transfiguration he so ardently desires. time kant, as we have seen, places both time and space in the realm of the a priori; a realm utterly devastated by crowley fs scepticism. spencer in answering the questions, what is space? what is time? replied, gspace is the abstract of all relations of co-existence. time is the abstract of all relations of sequence. h these definitions have been found wanting, chiefly on account of the doubtful connotation of the word abstract, but with mctaggart fs em

THE TAROT OF C C ZAIN

ce announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--w

ectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies

ding bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet are those of a goat, to indicate the sign capricorn, the home sign of saturn, or satan; the sign most devoted to material ambitions. and

THE WITCH CULT OF ZOS VEL THANATOS

h her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become fl

THE ABYSS AND TABAET

process and interaction may be overpowering and leave you in awe however it is no mystery. mysticism is the act of neo-pagans who are trying to recapture the awe of your parents reading that first fantasy story to you that left your imagination with endless possibilities "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dishonourable) man will see the realm of evil that is, of that which is forbidden and hostile to him everywhere the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image" friedrich nietzsche the left hand path adept (whether they k

THE DARK FORCES

shall reach out toward the stars and the new challenges they will bring. 9) our way is difficult and dangerous and is for the few who can truly dare to defy the matrix of forms (like `crosstianity) that stifle the potentiality of our being. it has been said (by nietzsche "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dis- honourable) man will see the realm of evil that is, of that which is forbidden and hostile to him- everywhere "the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image- order of nine angleerthe god set by setnakt the best eng

THE HOLY BIBLE KING JAMES VERSION

jerusalem, and jehoshaphat in the forefront of them, to go again to jerusalem with joy; for the lord had made them to rejoice over their enemies. 20:28 and they came to jerusalem with psalteries and harps and trumpets unto the house of the lord. 20:29 and the fear of god was on all the kingdoms of [those] countries, when they had heard that the lord fought against the enemies of israel. 20:30 so the realm of jehoshaphat was quiet: for his god gave him rest round about. 20:31 and jehoshaphat reigned over judah [he was] thirty and five years old when he began to reign, and he reigned twenty and five years in jerusalem. and his mother s name [was] azubah the daughter of shilhi. 20:32 and he walked in the way of asa his father, and departed not from it, doing [that which was] right in the sig

w of the god of heaven, shall require of you, it be done speedily, 7:22 unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing [how much] 7:23 whatsoever is commanded by the god of heaven, let it be diligently done for the house of the god of heaven: for why should there be wrath against the realm of the king and his sons? 7:24 also we certify you, that touching any of the priests and levites, singers, porters, nethinims, or ministers of this house of god, it shall not be lawful to impose toll, tribute, or custom, upon them. 7:25 and thou, ezra, after the wisdom of thy god, that [is] in thine hand, set magistrates and judges, which may judge all the people that [are] beyond the ri

on of the evening and the morning which was told [is] true: wherefore shut thou up the vision; for it [shall be] for many days. 8:27 and i daniel fainted, and was sick [certain] days; afterward i rose up, and did the king s business; and i was astonished at the vision, but none understood [it] 9:1 in the first year of darius the son of ahasuerus, of the seed of the medes, which was made king over the realm of the chaldeans; 9:2 in the first year of his reign i daniel understood by books the number of the years, whereof the word of the lord came to jeremiah the prophet, that he would accomplish seventy years in the desolations of jerusalem. 9:3 and i set my face unto the lord god, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 9:4 and i prayed unto the lord my

and [there is] none that holdeth with me in these things, but michael your prince. 11:1 also i in the first year of darius the mede [even] i, stood to confirm and to strengthen him. 11:2 and now will i shew thee the truth. behold, there shall stand up yet three kings in persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of grecia. 11:3 and a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 11:4 and when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. 11:5 and the king

TYSON DONALD NEW MILLENNIUM MAGIC

intend to produce specific magical effects; the disbelief of skeptics will communi- cate itself to them on an unconscious level and will undermine their faith, making magic impossible. the best remedy for skepticism is experience. once a successful act of magic has been accomplished, even a small one, the barriers of doubt against future magic are weakened. new magi usually find early success in the realm of the psy- chological, where science assures them that the will can exert an effect. only later with the support of increased confidence will they move into physical magic. it is not that one is easier than the other, but rather, that the magus expects mental magic to be easier than physical. expectation makes it so. all is mind the greatest barrier to magic is the modern zeitgeist. zei

of cre- ation, and then to carry that blaze of glory back into everyday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic cl

eaning it conveys (since each facet and line are interchangeable with every other facet and line, reveals that the distinction between polarities of choice is only apparent, not absolute. this does not mean that good is the same as evil. polarities are real to the per- ception of humanity. no one can disregard love-hate, hot-cold, or up-down with impunity. but the model suggests that from outside the realm of forms (a perspec- tive only available to the unmanifest) one choice can replace another. consider yes and no as opposite ends of a piece of string. yes/no would be the middle point between the ends. one end looks very much like the other. the only distinction is that one end is on the left and the other end on the right. if you walk around to the other side of the string, the end that

be used. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by t

TYSON DONALD SOUL FLIGHT

in chess is held by the queen. queen elizabeth i of england was often compared with the queen of fairies, an association she played up to the hilt as a way of impressing her less educated subjects. her mother, anne boleyn, had been rumored to be a witch, so it was not such a leap to believe that elizabeth herself had commerce with the fairies, or even commanded their realm, just as she commanded the realm of england. the poet edmund syenser (c. 1552-1599) wrote the epic poem the faerie queene in 1590 in order to do homage to elizabeth. contrary to popular belief, queen mab was not the fairy queen of england "when mab is called 'queen' it does not mean sovereign, for titania was oberon's wife, but simply female; both midwives and monthly nurses were anciently called queens or queans. quen

rius. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrological age, that of pisces, coincided with the founding of the christian religion. each age spans approximately 2,120 years. jung intimated, without ever explicitly stating it, that the coming of the age of aquarius, accompanied by these spectacular signs in the sky, might herald the ending of the present christian era in the west, and h

face of the lowest sephirah called malkuth, the sphere of the four elements. although much more benign that most other subterranean spirits, we know that they are infernal or chthonic because their dwelling places are under hills beneath the ground. on its surface, the astral world of malkuth is almost indistinguishable from the common physical world of everyday life. between malkuth and yesod is the realm of what are known as the earthbound spirits-the spiritual creatures of the natural world and the lower atmosphere who can never venture far from the sphere of the four elements. the zone between yesod and malkuth is given over to these spirits, and they are under the governance of the moon. when we see strange faces and shapes on the borders of sleep, or even while wide awake, we are usu

se astral level that corresponds with our world. it is merely necessary to say to the spirit you wish to test, in a clear and firm voice "by the authority of uriel, archangel of earth, show to me your true appearance" if the spirit is already in its true guise, there will be no change, but if it is seeking to deceive you with a veil of glamour, it will shimmer and dissolve into its true form. for the realm of the undines and other watery spirits, substitute the archangelic name gabriel; for the realm of the sylphs and other airy spirits, the name raphael; for the realm of the salamanders and other fiery spirits, the name michael. appropriate offerings to spirits you should not think that when you project yourself into an astral landscape that you must offer a great feast to everyone you en

etimes, if the world is small and simple, the spirit who approaches you will be the ruling spirit. you should allow the spirit who first meets you to guide you to the dwelling of the ruler of that astral land. if you are granted an audience or interview with the ruler, explain your intentions and politely offer a gift as a gesture of respect. if the spirit who first appears to you is the ruler of the realm, offer your gift to that spirit. have your personal guide fetch it, or get it yourself from some convenient location that is nearby but concealed from sight. the ruler may express wonder at your powers of magic as you pull a bottle of wine from out of a cupboard or from behind a tree and present it in offering. 235. regardie, 460. chapter seventeen: etiquette in the astral world 299 this

TYSON DONALD THE POWER OF THE WORD

cceeded in opening the gates of the four watchtowers a small crack, and that the continuing warfare, crimes and moral decay that have afflicted the earth throughout this century are merely the first stirrings of the apocalypse. about one thing i feel quite confident. if there is to be such a thing as an apocalypse (and i do not say that there must be) it will take place on a psychic level, within the realm of the subconscious mind, and only display itself in the physical world as a secondary consequence of this mental and moral armageddon. the true gates of the watchtowers open inwardly on our own subconscious mind, and it is upon this psychic battleground that the demons of coronzon will wreak their destruction, which will be of a moral and spiritual nature. this destructive but unsuspect

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

ock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one end to the other. don't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move. in a short time you'll find that you're

VOX SABBATUM

g with azazel, called lucifer, know that these forms live through you, your psyche and are manifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain prese

WESTERN MANDALAS OF TRANSFORMATION SR AL

rtain energy one is attracted to, and to compensate for some kind of energy which feels unbalanced. in other words, modern talismans.especially when used as mandala-like images for meditation.are used principally for psychological reasons, although in the 2 figure 1-a: the tree of life qabalistic tradition they can also act as astral doorways (a fancy word, which for our purposes means working in the realm of the imagination) or for manifesting desires. sometimes the lines between these categories are not at all clear-cut. it may be that we have a desire to manifest a particular kind of job, say for a newspaper firm. we would then want to work on that part of our personality that will elicit dynamic communication abilities, as this job would involve both verbal and written communications

tradition; here we will give the principle ones outlined by edwin steinbrecher in his inner guide meditation, and some hints from dr. paul case, which are similar in many ways. neither advise associating this kind of imaginative work with astral projection; we are not trying to get out of our bodies. even when we use the tattwas and talismans as astral doorways, we mean a conscious excursion into the realm of the imagination. neither are we trying to just enter some kind of daydream, unless we mean a controlled daydream. fantasizing and daydreaming, in the western occult tradition, are the great thieves of the 13 1 14. western mandalas of transformation. life energy. doing active pathworking opens the door for the energy to manifest on the physical plane that is compatible with a full, ric

WHO ARE THE DRACONIANS

vary where the creator's perfect justice with perfect mercy joined and thus opening the way back to the creator's heart, for calvary is the very "heart" of the universe for those who are willing to received the "divine blood transfusion, but only once they have acknowledged their need. as for satan however, his vampirial nature and that of the dark spirits which he had assimilated went to work in the realm of eden to search for yet another "host" that the luciferian hive could, parasite-like, attach itself to. the "serpent" was the ideal candidate. the serpent was, according to the book of genesis, originally an upright-standing being with a semblance of free agency and sentience. if this were not the case then the creator would not have "judged" this "beast, much less cursed it to go abou

WICCA WITCHCRAFT TODAY

k, be better known. i quote what dr. murray says about it: a male witch and his familiar 'the modern popular idea that a witch was always a hideous spiteful old hag is entirely erroneous. there were almost as many male witches as female; witches sat on the councils of kings and took part in the affairs of state; they wielded power, often with great ability, and were sometimes the actual rulers of the realm, the power behind the throne; they were consulted by the highest in the land in matters of difficulty whether public or private. in the villages they were the advisers for all illnesses of mind or body. when reginald scot wrote in 1584 the male witch was so confident of his high position that he often wore a kind of uniform to distinguish him from ordinary folk. still earlier, the female

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

who produced sleep, well-induced through laborious waking? who produced the dawns and the noon through the contrast with the night whose daily changes act for the enlightened believers as monitors of their interests? o ahura mazda, this i ask of thee: speak to me truly! is the message i am about to proclaim genuine? does love support justice through deeds? dost thou with good disposition destine the realm for these believers? for whom but these believers didst thou shape the fortune-bringing cattle? o ahura mazda, this i ask of thee: speak to me truly! who shaped prized love with power? who, by guidance, rendered sons reverent to their fathers? it is i who strive to learn to recognize thee through the bounteous mentality, as giver of all good things! o ahura mazda, this i ask of thee: spe

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

f time, the constancy of god and the variableness of creation,52 a perspective that can be traced conceptually to plato s exposition in the first hypothesis of the parmenides that the one, the ultimate principle of metaphysical unity, does not come to be and is thus not a tensed being, subject to the fluctuations of time.53 any attempt to taste eternity when one s heart is still flitting about in the realm where things change and have a past and future proves futile.54 the logic underlying the binary opposition is transparent: a being that suffers generation and decay, the law of the temporal order, necessarily changes, but the simplicity of the divine being characterized variously by augustine as that which is (id quod est, what truly is (id quod vere est, true being (vere esse, being its

world was created: scriptures tell in what cozy proximity wisdom already was in and around god in those primordial times. as such, wisdom was god s favorite and found herself in the sweetest feeling of bliss, but was also the cause of god s joy, since at that time he beheld, in advance and through her, the entire future history, the great image of the world and all of the events in nature and in the realm of spirits. 278 admittedly, there is no mention of suffering in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited

ncircling the linear pattern holds the key to comprehending the kabbalistic notion of timeless time, the time-devoid-of-time, that is, the void of time that engenders the time of void that reverses the sequential pattern of antecedent and corollary. if we were to consider temporality only from the perspective of the corporeal world, then we would have to uphold scholem s point that for kabbalists the realm of emanation is not subject to time. however, there is no reason to be so restricted, as we can plausibly speak of another dimension of temporality, a metaphysical as opposed to physical conception of time that well applies to the eternal;153 indeed, i would go so far as to say that in kabbalistic teaching, time in its primordiality is not extrinsic to god but is the radiance of divine l

predicate either space or time as coordinates of the physical world to god, since god is thought to be beyond the material universe.191 but there is an alternative understanding of space and time that emerges from using spatial and temporal metaphors to describe the divine; indeed, for the kabbalist, time and space in the mundane sphere should ideally be understood from this symbolic perspective. the realm of sefirotic potencies is constructed imaginally as a continuum of events that can be envisioned either as an externalization of the internal or as an internalization of the external, the former yielding the idea of space that is without boundary and the latter the idea of time that is without limit. a formulation of the early-romantic poet novalis is especially pertinent, even though it

influential in the history of christianity that circumcision of the spirit (identified with the rite of baptism) replaces circumcision of the flesh. for shneur zalman, there is no substitution or replacement; to locate the circumcision of the heart in a gradation superior to the law of dichotomy implies not an abrogation of that law but rather a deepening of it by adhering to its source in keter, the realm of unmitigated mercy and unwarranted forgiveness hence the identification of the thirteen covenants mentioned in conjunction with circumcision and the thirteen attributes of mercy. the second circumcision, which foreshadows the eschatological moment, triggers the transmutation of the carnal body into the semiotic body, that is, the body composed of the twenty-two hebrew letters, which ar

nuation of the passage, the limbs are delineated as two hands, two thighs, head, torso, penis and corresponding female genitalia [berit milah we-zugo, which are counted as one, to make the total of seven.30 the mystery of the divine pleroma is encoded in the first two letters of ozen, for they betoken the limitless one (alef) delimited in the measure of seven (zayin).31 in other bahiric passages, the realm of godly power is also conceived as an enumeration of seven attributes or, in the language of one text, seven holy forms (surot qedoshot).32 when the letter symbolism is viewed philosophically, the demarcation of divine potencies by alef-zayin suggests that apophatic and kataphatic elements cannot be separated.33 that is, theosophic gnosis encompasses envisioning the limitless that withd

mentation of truth. what, then, can we learn from the severance of truth and death foisted upon us by the zoharic text? perhaps the deeper significance of the disqualification of tau is the admission that there can be no semblance of natural order without supposition of the ontological difference that death renders problematic. the identity of being and not-being is possible, indeed necessary, in the realm of non-differentiation, the sphere of divine unity, which is accessible through contemplative exercises, but it is not readily applicable to the created world of separation; in the mundane cosmos of temporal-spatial phenomenality, the coincidence of opposites is distressing, destabilizing, disorienting. the confluence of death and not-being in the space of world-time is thus to be distin

ALEISTER CROWLEY ACROSS THE GULF

atching her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ore the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has tho

ALEISTER CROWLEY EQ I 1

ey of musk; and thy loins are lusty as red coral washed from the depths of the sea. come, draw nigh unto me, o my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine, and the starry palaces of night, all shall be thine even unto the uttermost depths of infinity" so she possessed me, and i her. and the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as sta

ALEISTER CROWLEY EQUINOX EQ I 2 3

pectfully of the equator rather than dismiss the vast subject of a world-religion in 180 pages, a large number of which are taken up with the practical jokes of such comic mariners in deep water as mr. myers and the rev. r.j. campbell. norman roe. balsillie for short- a.c. the buddhist review. quarterly, 1"s. founded, as "buddhism" in 1902, by allan bennett "lucifer, quomodo "cecidisti" rays from the realms of glory. by rev. septimus herbert, m. a. second edition. samuel bagster and sons, ltd, 2"s. 6"d. net. this book consists of theological discussions between two young men named percy and sidney! it must be a great help to a master of arts in attaining a second edition if he can pat his own musings on the back at psychological moments with such interpolations as"'yes' said percy 'i like

ALEISTER CROWLEY EQUINOX EQ I 3

e is to a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. thou must attain before thou know, and when thou knowest_ mighty woe that silence grips the willing lips! olympas. ever was speech the thought's eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages "keep silence" by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite t

ALEISTER CROWLEY EQUINOX EQ I 4 2

hat is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheat

ALEISTER CROWLEY EQUINOX EQ I 4

own is it by the wise, but by the ignorant known.24 these dark nights of scepticism descent upon all systems just as they descend upon all individuals, at no stated times, but as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. thus again and again do we find them rising and dissolving like some strange mist over the realms of the ved nta. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and ag

d nta. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and again rumbles through the realms of philosophy, souring the milk of man's understanding with its bitter scepticism. not-being was this in the beginning, from it being arose. self-fashioned indeed out of itself. the being and the beyond 59 expressible and inexpressible, founded and foundationless, consciousness and unconsciousness, reality and unreality.25 all these are vain attempts to obscure the devotee's mind into b

ALEXANDRIAN BOOK OF SHADOWS OCCULT

t and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and th

ely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought thee in these ways. abide with me; but let me place my cold hand on thy heart. she replied: i love thee not. why dost thou cause all things that i love and take delight in to fade and die? death replied 'lady 'tis age and fate, against which i am he

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

d insisted upon forty years ago, are no longer regarded as facts, and are not used or promulgated as drastically and as emphatically as they were. science itself is finding every year that its knowledge is very relative. the more a man grasps and knows, the greater is the horizon which opens up before him. scientists are now venturing into what are the subtler planes of matter, and therefore into the realms of the unproven, and we should remember that, until recently, science has refused to admit their existence. we are passing beyond the sphere of what has been called "solid matter" into such realms as are inferred when we speak about "centres of energy "negative and positive force" and "electrical phenomena; and the emphasis is being laid more and more upon quality rather than upon what

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

other works under the hierarchy, or under the great king, carrying out his planetary purposes. the dark brother works under certain separated entities, unknown to him, who are connected with the forces of matter itself. much more could be given in this connection, but what is here imparted suffices for our purpose. b. the source of black magic. in touching upon this point, we are trespassing into the realms of the mystery and the domain of the inexplicable. certain statements can, however, be made here which, if pondered upon, may throw a little light upon this dark subject. first. it should be remembered that the whole subject of planetary evil (and students must distinguish carefully between planetary and cosmic evil) lies hid in the individual life cycles and in the history of the great

th held his speech breaks then the silence. he utters the four deep sounds which cause the scale again to drop within his reach. another door is seen; it opens wide and thus the way is trodden. the third word holds securely sealed the key to the outer blue. it contains the order for inversion, and only those can hear that word whose ears have been closed for eleven aeons. it is never heard within the realms of pain. few therefore hear it, and those few elude the scales, escape the fiery eye of the great adjuster and in their very blindness find the path which lieth upon the further side of the scales. these words of high direction issue from that which lieth upon the..of the directing life which holdeth our lord of life upon his path. stanza vi- 760- a treatise on cosmic fire copyright 199

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

lity to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ount of literature which has been put forth or to emphasize the significance of purpose in connection with such a thoughtform as a solar system, a planet, a kingdom in nature or a human being. in some respects this subjective triplicity of purpose, activity and goal is well known and in others it is of too high and too inscrutable a nature for us to deal with in these instructions and wander into the realms of speculation. with the goal, religion has long sought to deal; with the activity aspect, the scientist is now attempting to deal; and with the will of god the most advanced thinkers and philosophers are constantly speculating. only when man submits himself to the discipline of his own spiritual will and controls the activity of the lives within his form nature and so orients himself t

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

microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forward to the goal, need to remember that theirs is the responsibility

a world of energies in which he has to play his part. from the standpoint of esoteric psychology, it should be noted that all the schools of psychology go astray in their handling of the human unit, for just this reason; they do not judge a man as a synthetic whole, and owing to the lack of knowledge, and to the failure, as yet, of the intuitive faculty the average psychologist seldom enters into the realms of true quality and of the life aspect; the man under investigation is considered more or less objectively, and the true sources of the phenomenal nature are seldom touched. the determining aspects of the personality ray which produce the sum total of the physical, emotional and mental qualities is in process of tabulation and research and much has been done of a valuable nature. a man'

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

s it is sometimes esoterically called. thus the first half of the "bridge, the antaskarana, is constructed. by the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under, lower worlds into the realms of light. thus the two are one, and the first great unison upon the path of return is complete. a second- 43- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust stage of the way has then to be trodden, leading to a second union of still greater importance in that it leads to complete liberation from the three worlds. it must be remembered that the

nergies which are kept in abeyance as the result of the interposition, consciously effected, by the hierarchy. it is possible for us to grasp the fact that there are lives and types of activity which have been unable to manifest (fortunately for the planet) since the hierarchy was founded upon the earth. there has not always been a hierarchy of perfected souls, and this concept opens up vistas in the realms of immature expression (from the angle of human vision) as difficult to comprehend as those opened up when- 135- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust we pass, in dim and nebulous imaginative consciousness, beyond the department of the hierarchy which deals with human affairs, and catch faint glimpses of the other departments which wo

might as well face it and understand whereof we speak and what are the implications. i have consistently emphasised the necessity for our recognition of the existence of energy. in occultism (or esotericism) we use the word "energy" to connote the living activity of the spiritual realms, and of that spiritual entity, the soul. we use the word "force" to connote the activity of the form nature in the realms of the various kingdoms in nature. this is a point of dominant interest and of implied distinction. stimulation might, therefore, be defined as the effect which energy has upon force. it is the effect which soul has upon form, and which the higher expression of divinity has upon what we call the lower expression. yet all is equally divine in time and space and in relation to the point i

is spoken of as the voice of the "christ within, or as spiritual direction. many analogous terms are used, according to the school of thought to which the man may belong, or which has succeeded in attracting his attention. we shall see this tendency towards subjective guidance of some kind or another developing increasingly as humanity becomes more subjectively oriented, more definitely aware of the realms of inner being, and more inclined towards the world of meaning. it is for this reason that i desire to make a relatively careful analysis of the possible sources of guidance so that at least- 292- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust men may know that the whole subject is vaster and more complicated than they had thought, and that it

of earth. depart. descend and live the normal life of earth. depart. ii. lift up thine eyes, oh, chela, and cleanse thine heart and see the vision of thy soul. look up, not down; within, not out. live free and hasten towards the higher goal. depart and seek the distant secret place where dwells thy soul. iii. energy follows thought, the ancient rule proclaims. think, chela, think and leave behind the realms where thought rules not and where no light revealing can be seen but only self-engendered light and thus deluding. so, therefore, think- 355- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these rules sound simple and familiar but are of profound difficulty to follow, particularly in the ease of the average psychic, and this for two reasons; f

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ith their true meaning. civilisation is the reflection in the mass of men of some particular cyclic influence, leading to an initiation. culture is esoterically related to those within any era of civilisation who specifically, precisely and in full waking consciousness, through self-initiated effort, penetrate into those inner realms of thought activity which we call the creative world. these are the realms which are responsible for the outer civilisation. the reappearance of the christ is indicative of a closer relation between the outer and the inner worlds of thought. the world of meaning and the world of experience will be obviously blended through the stimulation of the advent of the hierarchy and of its head, the christ. a tremendous growth of understanding and of relationships will

nd for us all to know about it. it is like the psychological cleansing of the subconscious to which individuals submit themselves; it presages the inauguration of a new and better day. there is work to do and the men of goodwill, of spiritual instinct, and of truly christian training must do it. they must inaugurate the era of the use of money for the spiritual hierarchy, and carry that need into the realms of invocation. invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. there is naught to add in the way of an appeal for funds, courage or understanding. if the courage of the christ, as he faces return to this physical, outer world, if the need of humanity for right human relations and the sacrificing wo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

y, for the appearance of the unexpected. and, secondly, what i may say to you is based on a knowledge of the ray influences which are at this time so powerfully and effectively affecting humanity and its coming civilisation and culture. i would ask you, therefore, to read what i have to say with an open mind; i would beg you to relate my words to present world conditions and to see, emerging from the realms of subjectivity- 15- the destiny of the nations copyright 1998 lucis trust those forces and potencies which are directly changing the current of men's thoughts, which are moulding their ideas, and incidentally altering the face of the earth and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of m

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f the symbol, its national application, and its human application, remembering always that the clue to comprehension lies in the recognition of a "higher way" of the existence of the "higher evolution" of the light which is distinctive of shamballa, and of the use of the antahkarana, as it by-passes (if i may use such a term) the soul and so carries the human, yet spiritualised consciousness into the realms of hierarchical experience in relation to shamballa. points of revelation this almost brings us automatically to the third aspect of preparation for initiation which i called in an earlier instruction the "presentation of points of revelation" these formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that whi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

r us all to know about it. it is like the psychological cleansing of the subconscious to which individuals submit themselves, and it presages the inauguration of a new and better day. there is work to do, and the men of goodwill, of spiritual instinct, and of truly christian training must do it. they must inaugurate the era of the use of money for the spiritual hierarchy, and carry that need into the realms of invocation. invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. to this end i will give you a short form of spiritual demand which i would ask you all to use in the place of any prayer, meditation or invocation for money which you may have hitherto used. it is short and powerful, but requires a unif

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

ar approach" as it is sometimes called. thus is the first half of the "bridge" the antahkarana, constructed. by the time the third initiation is completed, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under lower worlds into the realms of light" thus the two are one, and the first great union upon the path of return is completed. a second stage of the way has then to be trodden, leading to a second union of still further importance in that it leads to complete liberation from the three worlds. it must be remembered that the soul, in- 290- a treatise on the seven rays- volume v: the rays and the initiations copyright 1

ciples or aspirants, be able to interpret the working of this principle as you watch the effect, in your own lives, of the action of the strains and stresses, the points of crisis or of tension which the conflict between soul and personality produces. conflict is always present prior to renunciation, and it is only at this fourth great spiritual crisis that conflict, as we understand it, ends. in the realms of formless living wherein the hierarchy lives and moves and has its being, conflict, which has developed in man the sense of discriminative choice, is superseded by crises of decision not decision based upon discriminative perception between right and wrong or between spirituality and materialism, but crises of decision based upon perception of the plan, participation in the purpose, a

BLAVATSKY H P ANTHROPOGENESIS

jealous of their personal prerogatives as reasonable and intelligent creatures, that they will not allow man to become "as one of us" this is plain, even from the dead-letter meaning of the bible. the gnostics, then, were right in regarding the jewish god as belonging to a class of lower, material and not very holy denizens of the invisible world[[vol. 2, page] 96 the secret doctrine. darkness in the realms of truth. good and evil are twins, the progeny of space and time, under the sway of maya. separate them, by cutting off one from the other, and they will both die. neither exists per se, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be di

cine, the most materialistic of all- applies our occult laws to diseases, studies natural history with its help, recognizes its presence as a fact in nature, and yet must needs pooh-pooh the same archaic knowledge when claimed by the occultists. for if the mysterious septenary cycle is a law in nature, and it is one, as proven; if it is found controlling the evolution and involution (or death) in the realms of entomology, icthyology and ornithology, as in the kingdom of the animal, mammalia and man- why cannot it be present and acting in kosmos, in general, in its natural (though occult) divisions of time, races, and mental development? and why, furthermore, should not the most ancient adepts have studied and thoroughly mastered these cyclic laws under all their aspects? indeed, dr. stratt

BLAVATSKY H P COSMOGENESIS

s first formation into atoms is generated on our plane by cosmic heat; and because kosmos, in the sense of dissociated matter, was not, before that period. the first primordial matter, eternal and coeval with space "which has neither a beginning nor an end" is "neither hot nor cold, but is of its own special nature" says the commentary (book ii. heat and cold are relative qualities and pertain to the realms of the manifested worlds, which all proceed from the manifested hyle, which, in its absolutely latent aspect, is referred to as the "cold virgin" and when awakened to life, as the "mother" the ancient western cosmogonic myths state that at first there was but cold mist which was the father, and the prolific slime (the mother, ilus or hyle, from which crept forth the mundane snake-matter

ate smaller plane for every "form" from the "mineral" monad up to the time when that monad blossoms forth by evolution into the divine monad. but all the time it is still one and the same monad, differing only in its incarnations, throughout its ever succeeding cycles of partial or total obscuration of spirit, or the partial or total obscuration of matter- two polar antitheses- as it ascends into the realms of mental spirituality, or descends into the depths of materiality. to return to "esoteric buddhism" it is there stated with regard to the enormous period intervening between the mineral epoch on globe a, and the man-epoch* that "the full development of the[[footnote(s[[footnote continued from previous page] earth as a plank of salvation for the personalities in which it indwells. it is

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e goddess and "pan" for the cod. diana, of course, was a roman goddess and pan was a greek god! their connection with the welsh must be one of the mysteries! figure 2.1 goddess: arada/arawhon 16/ buckland's complete book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helples

DAVID ICKE CHILDREN OF THE MATRIX

ere the culdees, who had their headquarters at st andrews in scotland, an area with strong illuminati connections to this day.13 the "culdees" came from "chaldees, a people who followed the sumer empire in mesopotamia and worshipped the mother-son cult in which they claimed that god's son had died to save them. this was long before christianity. and, of course, these northern lands of europe were the realms of the nordics who went south to the near and middle east thousands of years ago before returning as the "sumerians, the "phoenicians, and the "egyptians. scholars have misrepresented the edda, not least because an icelander called snorri sturlason (1179-1241) included his translations of this text in his own work. this led to the erroneous idea that he had compiled it. but he merely us

observable by means of the infinite rainbow, which is light. the visible universe we do observe, with its billions of stars and galaxies, is in turn only a narrow perspective of this already scanty 10..inside every physical body there is an invisible, but far more massive reality (90, a non-observable substance, that can be felt and experienced as emotions, intuitions, and feelings' it is within the realms of this unseen "dark matter" that other-dimensional entities like the reptilians operate. giuliana conforto also points out that in some galaxies, this dark matter, unseen by the human eye, is 100 times the mass we can w 378 children of the matrix observe. we can see from our frequency range just 7% of what exists in such galaxies!2 when we open our minds and expand our own frequency ra

re the etheric, astral, mental and emotional. they are all vibrating at higher speeds than our physical senses and so we can't see them, although psychic people can when they access those frequencies. we feel them, however, as good and bad "vibes. the etheric is a mirror image of the physical, but less dense, and the lower levels of the astral frequency range (lower fourth dimension) appear to be the realms from which the illuminati demons, reptilians, and other malevolent "extraterrestrials" largely operate. the "lower astral" is the traditional home of malevolent entities in esoteric thought. abductees have reported that when they looked at their bodies during an extraterrestrial experience they looked different to normal and, as we saw earlier, the american, jim walden, said that his bo

with a series of great opportunities brilliantly disguised as impossible situations. charles swindoll k, let's put all this into a greater perspective. i have been talking throughout this book about the multi-dimensional nature of existence. that makes it hard, indeed impossible, to give the true picture of what is happening in our world, our frequency range. i mean, what is true? once you enter the realms of multi-dimensional reality, you see that there is no ultimate truth, except that we are all the same energy expressing itself in infinite ways. after that we are pretty much through with "truth. everything else is not so much truth, but our perspective of what we see. or think we see. what is true in my universe will not necessarily be true in yours. what you have been reading is my u

DION FORTUNE MYSTICAL QABALA

d many generations of culture to reduce the many to the one. 11. this brings us to the great question, which might almost be called the dweller on the threshold of occult science, the horror which confronts every adventurer into the unseen which unites in itself the functions of the sphinx, and asks a question of the soul upon the answer to which hangs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, for the gods are not illusions. what then

ay by more than one leader of medical thought. the concept of diathesis or constitutional predisposition is receiving attention. psychotherapy, again, is beginning to see that the old classification into the four temperaments affords a useful guide to treatment, and that it does not do to handle everyone in the same way; nor yet that similar results always spring from similar causes [page 274] in the realms of mind, because temperament intervenes and falsifies the resuits. for instance, apathy in the phlegmatic type may simply mean boredom; whereas the same degree of apathy in the sanguine type may mean a complete breakdown of the whole personality. the analogies between material and mental things can be very misleading; whereas the analogies between mental and material things can be very

DION FORTUNE PSYCHIC SELF DEFENSE

e saint is naturally immune. it is possible to reduce anybody to anything provided suggestion has unchecked scope for a sufficient length of time. the purest woman can be made a harlot, the noblest man a murderer under certain conditions. knowledge is necessary to protect, and it is that knowledge which i intend to give in these pages. let us now consider exactly how a psychic attack operates. in the realms of mind there is neither time nor space as we understand them. i do not propose to argue this statement philosophically, but state it as a fact of experience which anyone who is accustomed to operating on the inner planes will have shared. if we think of a person, we are in touch with that person. if we picture them clearly, it is as if we were face to face with them. if we picture them

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

st or all of the world s religions and peoples. it is natural that sincere devotees envision a divine figure in the form familiar through the iconography of their own religion. the nineteenth-century hindu mystic sri ramakrishna frequently had ecstatic visions of the goddess kali. while the unreligious might dismiss such visions as religious hysteria, contemporary psychology has rescued them from the realms of the abnormal and mapped their ecstatic nature along with other transpersonal psychological states, and religious scholars have noted the predominantly meaningful messages they deliver. one might also group such visitations with phenomena like the appearance of fairies, who are said to have a changeable aspect, taking on a form to suit the convention of the percipient. additionally, i

leon, henry w. riecken, and stanley schachter. when prophecy fails. new york: harper& row, 1956. sananda, as recorded by sister thedra. i, the lord god says unto them. mt. shasta, calif: association of sananda and sanat kumara [1954. thedra. excerts of prophecies from other planets concerning our earth. mt. shasta, calif: association of sananda and sanat kumara [1956. mine intercome messages from the realms of light. sedona, ariz: association of sananda and sanat kumara [1990. association pour la recherche et l information sur l esotericisme (aries) the association pour la recherche et l information sur l esotericisme (aries) is both an international scholarly association and periodical focused upon defining and researching the western esoteric tradition, especially as it has manifested si

eighty years. he died at norsham, sussex, december 17, 1943. blatter aus prevorst (periodical) leaves from prevorst, a psychic periodical founded by dr. justinus kerner in 1831. after publication of 12 volumes, it was superseded in 1839 by magikon: archire fur beobachtunger aus dem gebiete der geisterkunde und des magnetischen vad magischa lebens (magikon; or, archives for observations concerning the realms of the spirit world of magnetic life. this publication continued until 1853. blavatsky, helena petrovna (1831.1891) one of the most influential occult thinkers of the nineteenth century, blavatsky left behind conflicting images of adventuress, author, mystic, guru, occultist, and charlatan. born at ekaterinoslav, russia, july 31, 1831, she was the daughter of col. peter hahn, a member o

hole trend of the book of the dead is thaumaturgic, as its purpose is to guard the dead against the dangers they have to face in reaching the other world. as in most mythologies, the dead egyptian had to encounter malignant spirits and was threatened by many dangers before reaching his haven of rest. he also had to undergo judgment by osiris, and to justify himself before being permitted to enter the realms of bliss. this he imagined he could in great part accomplish by the recitation of various magical formula and spells, which would ward off the evil influences opposed to him. to this end every important egyptian of means had buried with him a papyrus of the book of the dead, containing at least all the chapters necessary for encountering the formidable adversaries at the gates of amenti

es like apepi and tiawath, although clearly in the line of evolution toward a satanic personality, were by no means rulers of the infernal regions. again, the hades of the greeks is merely a ruler of the ghosts of the dead, not an enemy of olympus or of mankind. it is strange that in mexico, mictlantecutli, lord of hell, is a much more directly satanic figure than any european or asiatic ruler of the realms of the dead. but in some mythologies, there are frequent allusions to monsters that may quite easily have colored the modern concept of satan. such is the hindu serpent ahi, the hebrew leviathan, and the principle of chaos. teutonic mythology has the menacing loki, originally a god of fire, but afterward the personification of evil. the concept of satan, too, appears to have some deeply

nd himself let out the horses and discovered his son s cruel trick. kellner, karl (1851.1905) karl kellner, cofounder of the ordo templi orientis (oto, an initiatory magical order later made famous by aleister crowley, was born on september 1, 1851, in austria. he obtained some wealth as a chemist in the paper industry, and he traveled extensively throughout europe, north america, and asia minor (the realms of the ottoman empire. in 1885, keller met dr. franz hartmann (1838.1912, like himself a student of roscrucianism and the esoteric. however, their immediate concern ran in another direction as hartmann headed a sanitarium for tuberculosis patients (tuberculosis was still an incurable disease. utilizing kellner s chemical skills, the two developed what was termed the lignp-sulphite inhal

of the inner life. its chief contributors were eschenmayer, frederik von mayer of frankfort, gotthelf, heinrich von schubert, guido gorres, and franz von baader. twelve volumes were published; then in 1839 the periodical was superseded by magikon; archive fur beobachtungen aus dem gebiete der geisterkunde und des magnetischen und magischen lebens (magikon; or, archives for observations concerning the realms of the spirit world and of magnetic life. it was published until 1853. king ludwig of bavaria and the king of wurttemberg bestowed pensions upon kerner, while king frederick william iv of prussia expressed his admiration in 1848 by sending him the gold medal of art and science. king ludwig made him the first knight of the newly instituted maximilian order of science and art. besides the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

went into 19 editions and was translated into many languages, manning accepts the description teenage psychic and describes the first occasion that he entered into direct communication with spirit entities. it may be that like other sensitive individuals in the history of psychic science and parapsychology, he felt that a hostile debunking attitude was going beyond criticism and speculation into the realms of psychic persecution. in recent years manning has specialized in forms of psychic healing, healing by touch, and sympathetic contact between individuals by guided imagery and mental disciplines. he also founded the matthew manning centre at 34 abbeygate street, bury st. edmonds, suffolk ip33 ilw, england. he has lectured widely on healing and has issued audiotapes on the subject. sour

EVERBURNING LAMPS

rally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be

FAUST

e, for the danger s great. go to that tripod, do not hesitate, and touch it with the key! faust assumes a decidedly commanding attitude with the key. mephistopheles [observing him. so- it is well twill come and like a slave obey your spell. calmly you ll rise, upborne by fortune rare, and have the tripod here ere they re aware. and when you ve brought it hither, you can cite hero and heroine from the realms of night, the first to face that deed and venture on it. it s done and you re the one who will have done it. then must the incense-cloud, by magic hand, turn into gods, as gods before you stand. faust and now what? mephistopheles downward let your being strain! stamping, sink hence and, stamping, rise again! faust stamps and sinks out of sight. mephistopheles i only hope he ll profit fr

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

unce the blissful experience of small face. however, in practice, most people will find that they are unable to do so. even fewer individuals in these latter days have the innate mental and spiritual constitution to ignore small face completely and engage in solely vast face-centered practices. while small face meditation practices use a process of directed imagination to unite all experiences in the realms of name and form, the aspirant on the path of the tree of perfection after the ayin cultivates dispassion and discrimination to systematically renounce and negate every experience, until the individuated consciousness dissolves in the ayn like a salt doll walking into the ocean. hence, exercises which cultivate discrimination (sanskrit viveka) and one-pointed concentration (sanskrit sam

GILBERT THE MAGICAL MASON

knowledge, and he discourses upon the true meaning of philosophy, and considers theology, the world of the angels, astronomy, meteorology, the science of healing, music, geometry, rhetoric and oratory, politics and on miracles. he then complains of several heathen philosophies, greek and arabian: but objects less to plato than to aristotle. he then explains at length his views of creation and of the realms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth un

generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion

s mother is the moon, and the wind carried it in its belly, and its nurse was the earth' this is a grand arcanum for those who can read it. read also 'that which is above is like that which is below, and 'that which is below is like that which is above in the formation of the one power; as in heaven above, so on earth below, there exists an analogy between the sublime personalities of god-head in the realms above, and the creative and mother divine forces holding sway in this particular terra, our world. the essence of fire is developed in us through sol, or fire, luna, or water, wind, or air, and is as if nourished in our earth. its forces pulsate with attraction and repulsion, they ascend and they descend, even as we see in an analogous manner the sun of our universe holds by attraction

spirits of dead relatives, or may be prophetic or divinatory by means unknown and inexplainable. greek, latin, hebrew, and medieval european, as well as asiatic literatures abound with alleged instances of dreams which had a serious meaning or a valuable purpose. are there such dreams today? or not? are such dreams, like angels visits, a thing of the past?thepoet hassung-why come not angels from the realms of glory, to visit earth as in the days of old? is heaven more distant, or has earth grown cold?even so may we ask regarding dreams. there must have been some basis for all the legends of inspired dreams, however erroneous may have been the common interpretation of them. the bible refers to three sorts of dreams. first, ordinary dreams without meaning. second, those of a discoverable me

GILBERT R A THE MASONIC CAREER OF A

bilities does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criti

GNOSTIC CATECHISM

bilities does bro. waite claim to possess which enable him to take a position superior to that of earlier writers (p. 172. songhurst concluded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criti

GNOSTIC HANDBOOK

ediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for his people. in chapter six: the gnostic concept of time ii the gnostic handbook page 64 this role h

geography (he was a galilean, he was certainly not a jew by religion either but an israelite in the essene sense. in this context we can then see how gnosticism (or real christianity) developed out of the israelite-essenes, not the fundamentalist or literal judaism of the pharisees. they (the essenes) were not waiting to receive the law- they already possessed it. their aim was to deliver it from the realms of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. jesus as a preexistent spirit;

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n, perhaps with martial overtones and chose a location where he will not be disturbed and somewhere he can be as loud and strong as he likes without the neighbours complaining! conclusions ritual and ceremony forms an integral part of gnostic practise. it is not an easy thing to get used to. it is, in some sense, irrational- and that is why it works. it silences the mind, and allows us to explore the realms both within and beyond the psyche. there is a certain art to ritual and first attempts may seem clumsy. however, sincerity and meaning are far more important than polish. we have seen technically perfect rituals with absolutely no power! the best way to start working with ritual is to explore the kabbalah and related correspondences, and start creating rituals of your own. by far the be

rdingly we get a clear picture that all is not what it seems in modern religious traditions. when we couple this to the fact that emperor constantine re-moulded the prevailing jewish and christian groups into a political amalgam in 325 ad (nicea, a new perspective on history arises. they (the essenes) were not waiting to receive the law- they already possessed it. their aim was to deliver it from the realms of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. gnostic theurgy page 197 the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. the o

GOETIA LUCIFERIAN

mber, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of

dead as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side. this proves efficient and inexpensive as well as offering the same affect. that mirrors can be gateways into the realms of the dead and even hell is no new theory. the hebrews believed that the mirror was a gateway into the caves of lilith and her succubi offspring. young women were discouraged from using mirrors for this reason, lest they become possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the de

GOLDEN DAWN RITUALS G

aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice on high and recite the following "o thou resplendent angel eytpa, thou who governest the realms of fluid m, i conjure thee to confer upon this dagger thy mysterious powers, that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold

ontrol the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword o

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

his supposed to be pacal, the maya king? if so, why was he shown operating some kind of machine? the maya weren t supposed to have had machines. they weren t even supposed to have discovered the wheel. yet with its side panels, rivets, tubes and other gadgets, the structure pacal reclined in resembled a technological device much more strongly than it did the transition of one man s living soul to the realms of the dead ,6 as one authority claimed, or the king falling back into the fleshless jaws of the earth monster ,7 as another argued. i remembered man in snake, the olmec relief described in chapter seventeen. it, too, had looked like a na ve depiction of a piece of technology. furthermore, man in snake had come from la venta, where it had been associated with several bearded figures, ap

HANDBOOK OF EGYPTIAN MYTHOLOGY

rious region, dwells in a cavern guarded by the two-headed aker-sphinx. there he repeatedly overcomes a multiheaded chaos serpent. in later underworld books, it is the body of sokar- osiris that lies in this mysterious cavern waiting for the reviving light of the sun. the spirits of the dead were thought to join in the festival of sokar, which seems to have celebrated the power to journey between the realms of the living and the dead. the image of the god was dragged through the necropolis in his henu barque, a special boat decorated with images of fish and antelopes. sokar was accompanied by five daughters of ra in the forms of geese. statuettes of ptah-sokar-osiris placed in tombs sometimes contain copies of the book of the dead. others conceal corn mummies, symbolic bodies of sokar-osir

HEAVEN HELL

ame given by the egyptians to the large funeral book in which the priests of amen describe the other world according to the views of their order, and the passage of their god amen-ra, through the mysterious country which he traversed during the hours of the night. its object, in the first place, was to impress the followers of amen and others with the idea of the absolute supremacy of that god in the realms of the dead, and to show that all the gods of the dead in every place of departed spirits throughout egypt rendered to him homage in one form or another, and in return received benefits from him. and in the second place, the book, being an actual "guide" to the underworld, with pictures of its various divisions and of the gods and demons of every kind that were to be met with in them, w

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wrote seven years later- the lavas that restlessly roll their sulphurous currents down yaanek in the ultimate climes of the pole- that groan as they roll down mount yaanek in the realms of the boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arthur gordon pym. on the barren shore, and on the lofty ice barrier in the background, myriads of grotesque penguins squawked and flapped their fins, while many fat seals w

JASMUHEEN THE FOOD OF GODS

nd violence will become a thing of our past. so while the food of gods provides information that we have received intuitively from being in the theta. delta field (some of which can hence only be substantiated by someone who can access these channels and who has the desire to experience this particular gift) we will also introduce enough basic dimensional biofield science data to hopefully bridge the realms. how long it will take to prove what we suggest is really up to the world of science, however proof is in the living and as more and more of us turn to the channel of divine love for our nourishment, the quicker our inner and outer worlds will be in peace. psychologists and metaphysicians have provided copious literature on how to satisfy some of our human hungers and the reasons for th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n as the goal, that is, if the result of an action is to receive, and the result of the goal is to receive, then such an action is referred to as "a simple act" if, on the other hand, the direction is to give but the purpose is to receive, then the act is referred to as "a complex act" because its purpose and its direction diverge in their intentions. we are incapable of imagining the desires and the realms of our desires effects beyond space. therefore, we can only imagine the creator as a spiritual force that fills a space. the kabbalists say that the creator originally designed human beings with the ability to engage only in simple acts; however, we have since complicated the original design. the higher we ascend on the spiritual ladder, the simpler the laws of creation become, as the b

with the unseen forces of the upper worlds, the roots of all our thoughts and feelings, which are just beyond our grasp. since we have no control over the worlds, we have no idea how and why our thoughts and feelings are formed. we wonder at experiences that are bitter, sweet, pleasant or rough. yet so far, we have been unsuccessful at creating tools for accurately examining our feelings, even in the realms of psychology, psychiatry and other social disciplines. behavioral factors remain hidden from our understanding. kabbalah provides a systematic method for evaluating our feelings: it takes the total of our feelings and desires and provides the perfect formula for each and every phenomenon, at each level, for attaining every type of perception and feeling known to human beings. the wisdo

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

could not but benefit very greatly all who had the privilege of being initiated into them. in classical and post-classical times many of the greatest men have borne witness to their worth. a few quotations- samples of many- will be sufficient to show this. sophocles, the great tragic poet, says of them: 313. thrice-happy are those mortals who after the contemplation of the mysteries go down into the realms of hades; for there they alone will possess true life: for the rest there is naught but suffering(*sophocles fr. 348, quoted foucart: les mysteres d eleusis, p. 362) 314. plato says through the mouth of socrates in that wonderful death-scene in the phaedo: 315. i fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said

LIBER CCXLII AHA

a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. aha! 13 thou must attain before thou know, and when thou knowest.mighty woe that silence grips the willing lips! olympas. ever was speech the thought fs eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages .keep silence. by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ld. in contrast to the idea of hades as a state of darkness below, the gods were said to inhabit the tops of mountains, a well-known example being mount olympus, where the twelve deities of the greek pantheon were said to dwell together. in his initiatory wanderings the neophyte therefore entered chambers of ever-increasing brilliancy to portray the ascent of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was instructed in the highest of the secret mysteries of the eleusis. at the conclusion of this ceremony he was hailed as an epoptes, which

am present with thee; i, who am nature, the parent of things, the queen of all the elements, the primordial progeny of ages, the supreme of divinities, the sovereign of the spirits of the dead, the first of the celestials, and the uniform resemblance of gods and goddesses. i, who rule by my nod the luminous summits of the heavens, the salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifold form, by different rites and a variety of appellations. hence the primogenial phrygians call me pessinuntica, the mother of the gods, the attic aborigines, cecropian minerva; the floating cyprians, paphian venus; the arrow-bearing cretans, diana dictynna; the three-tongued sicilians, stygian proserpine

at when intelligent human beings no longer breed hate in their own souls there will be no more ferocious animals, loathsome diseases, or poisonous plants and insects. among the american indians is the legend of a "spider man" whose web connected the heaven worlds with the earth. the secret schools of india symbolize certain of the gods who labored with the universe during its making as connecting the realms of light with those of darkness by means of webs. therefore the builders of the cosmic system who held the embryonic universe together with threads of invisible force were sometimes referred to as the spider gods and their ruler was designated the great spider. the beehive is found in masonry as a reminder that in diligence and labor for a common good true happiness and prosperity are f

ndoubtedly the origin of the story that a sprig of acacia marks the grave of chiram. the mystery of the evergreen marking the grave of the dead sun god is also perpetuated in the christmas tree. the apricot and quince are familiar yonic symbols, while the bunch of grapes and the fig are phallic. the pomegranate is the mystic fruit of the eleusinian rites; by eating it, prosperine bound herself to the realms of pluto. the fruit here signifies the sensuous life which, once tasted, temporarily deprives man of immortality. also on account of its vast number of seeds the pomegranate was often employed to represent natural fecundity. for the same reason, jacob bryant in his ancient mythology notes that the ancients recognized in this fruit an appropriate emblem of the ark of the deluge, click to

itiation the crucifixion of the candidate upon a cross, or the laying of his body upon a cruciform altar. it has been claimed that apollonius of tyana (the antichrist) was initiated into the arcanum of egypt in the great pyramid, where he hung upon a cross until unconscious and was then laid in the tomb (the coffer) for three days. while his body was unconscious, his soul was thought to pass into the realms of the immortals (the place of death) after it had vanquished death (by recognizing that life is eternal) it returned again to the body, which then rose from the coffer, after which he was hailed as a brother by the priests, who believed that he had returned from the land of the dead. this concept was, in substance, the teaching of the mysteries. the crucified saviors the list of the de

ek, and christian theology. to the indian the number four has a peculiar sanctity, presumably because the great spirit created his universe in a square frame. this is suggestive of the veneration accorded the tetrad by the pythagoreans, who held it to be a fitting symbol of the creator. the legendary narratives of the strange adventures of intrepid heroes who while in the physical body penetrated the realms of the dead prove beyond question the presence of mystery cults among the north american red men. wherever the mysteries were established they were recognized as the philosophic equivalents of death, for those passing through the rituals experienced all after-death conditions while still in the physical body. at the consummation of the ritual the initiate actually gained the ability to

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

shalt repeat over the candles, psalms cli; ciii; cvii, and shalt say: o lord god, who governest all things by thine almighty power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto thee; grant unto me to fear, adore, love, praise and give thanks unto thee with true and sincere faith and perfect charity. grant, o lord, before i die, and descend into the realms beneath, and before the fiery flame shall devour me, that thy grace may not leave me, o lord of my soul. amen. after this thou shalt add: i exorcise thee. o creature of wax, by him who alone hath created all things by his word, and by the virtue of him who is pure truth, that thou cast out from thee every phantasm, perversion, and deceit of the enemy, and may the virtue and power of god

MICHAEL W FORD NOX UMBRA

nderstands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (se

promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar sh

MOODY RAYMOND A LIFE AFTER LIFE

ough. in the first place, certain modes of death are obviously undesirable, and secondly, none of these persons are actively seeking death. they all feel that they have tasks to do as long as they are physically alive and would agree with the words of a man who told me "i've got quite a lot of changing to do before i leave here" likewise, all would disavow suicide as a means by which to return to the realms they glimpsed during their experiences. it is just that now the state of death itself is no longer forbidding to them. let us look at some passages in which such attitudes are explained (1) i suppose this experience molded something in my life. i was only a child when it happened, only ten, but now, my entire life through, i am thoroughly convinced that there is life after death, withou

f death which are precisely like those which were discussed in the previous chapter. for instance, plato defines death as the separation of the incorporeal part of a living person, the soul, from the physical part, the body. what is more, this incorporeal part of man is subject to many fewer limitations than is the physical part. hence, plato specifically points out that time is not an element of the realms beyond the physical, sensible world. the other realms are eternal, and, in plato's striking phrase, what we call time is but the "moving, unreal reflection of eternity" plato discusses in various passages how the soul which has been separated from its body may meet and converse with the departed spirits of others and be guided through the transition from physical life to the next realm

riking similarity of all occurs. there plato recounts the myth of er, a greek soldier. er went away to a battle in which many greeks were killed, and when his countrymen went to collect the bodies of their war dead his body was among them. it was lain, along with all the others, upon a funeral pyre to be burned. after some time his body revived, and er described what he had seen in his journey to the realms beyond. first of all, er said, his soul went out of his body, he joined with a group of other spirits, and they went to a place where there were "openings" or "passage: ways" apparently leading from the earth into the, realms of the afterlife. here the other souls were' stopped and judged by divine beings, who could' see at a glance, in some sort of display, all the, things that the sou

MORALS AND DOGMA

ollowed by souls, according to porphyry, or rather their progressive march in the world, lying through the fixed stars and planets, the mithriac cave not only displayed the zodiacal and other constellations, and marked gates at the four equinoctial and solstitial points of the zodiac, whereat souls enter into and escape from the world of generations; and through which they pass to and fro between the realms of light and darkness; but it represented the seven planetary spheres which they needs must traverse, in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen; who says that the symbolical image of this passage among

ded between them. and accordingly ocellus lucanus, the disciple of pythagoras, held that the principal cause of all sublunary effects resided in the zodiac, and that from it flowed the good or bad influences of the planets that revolved therein. the twenty-four good and twenty-four evil deities, enclosed in the egg, are the forty-eight constellations of the ancient sphere, equally divided between the realms of light and darkness, on the concavity of the celestial sphere which was apportioned among them; and which, enclosing the world and planets, was the mystic and sacred egg of the magi, the indians, and the egyptians--the egg that issued from the mouth of the god kneph, that figured as the orphic egg in the mysteries of greece, that issued from the god chumong of the coresians, and from

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

consort persephone, orpheus recounted his woes to the sound of his lyre. moved to pity by his sweet strains, they listened to his [82]melancholy story, and consented to release eurydice on condition that he should not look upon her until they reached the upper world. orpheus gladly promised to comply with this injunction, and, followed by eurydice, ascended the steep and gloomy path which led to the realms of life and light. all went well until he was just about to pass the extreme limits of hades, when, forgetting for the moment the hard condition, he turned to convince himself that his beloved wife was really behind him. the glance was fatal, and destroyed all his hopes of happiness; for, as he yearningly stretched out his arms to embrace her, she was caught back, and vanished from his

these were as follows:.not to omit to provide herself with the ferryman's toll for charon, and the cake to pacify cerberus, also to refrain from taking any part in the banquets of aides and persephone, and, above all things, to bring the box of beauty charms unopened to aphrodite. in conclusion, the voice assured her, that compliance with the above conditions would insure for her a safe return to the realms of light. but, alas, psyche, who had implicitly followed all injunctions, could not withstand the temptation of the last condition; and, hardly had she quitted the lower world, when, unable to resist the curiosity which devoured her, she raised the lid of the box with eager expectation. but, instead of the wondrous charms of beauty which she expected to behold, there issued from the cas

lans which resulted satisfactorily. an altar was erected to this divinity on the circus maximus, which was kept always covered, except during his festival, the consualia, which was celebrated on the 18th of august. libitina. libitina was the goddess who presided over funerals. this divinity was identified with venus, possibly because the ancients considered that the power of love extended even to the realms of death. page 214 her temple in rome, which was erected by servius tullius, contained all the requisites for funerals, and these could either be bought or hired there. a register of all deaths which occurred in the city of rome was kept in [184]this temple, and in order to ascertain the rate of mortality, a piece of money was paid by command of servius tullius, on the demise of each pe

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

y from ancient times to the middle ages key among these was the emancipation of the serfs, who made up the bulk of the populace. triggered in the eleventh century by precepts of the church, this emancipation was given a general impetus by the crusades at the beginning of the twelfth century, but the specific motives for this action in the domains of kings, dukes, counts, and barons, as well as in the realms of bishops and abbots of monasteries throughout europe, was an enthusiasm for christian sentiment and the necessity of finding ways to meet expenses generated from waging the holy war: the richest of the serfs could buy their freedom and continue to pay rent to the nobles, their former masters, who could then use this money to organize their expeditions to the east. the effects of this

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

it preferable to read the torah portion after midday on friday, but the context of the rest of the passage seems to indicate that gmidnight h is intended. 6 midrash talpiot, s.v. chanoch. 7 genesis 5. the arizal on parashat noach (2) 31 him into an angel (specifically, the angel metatron8. metatron occupies a pivotal position in the hierarchy of angels, and serves, among other things, to protect the realms of holiness from the forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both i

s of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are oriented chiefly outwards and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of t

e numerical value of vav-hei (6+ 5) is 11. to elevate the sparks of the vav-hei, we give ourselves over to the unity [of g-d] in reciting the shema. when we eat we also rectify [this. by performing the commandments and studying the torah we elicit [divine beneficence] from the source of these above, so that it elevate those below also. this is how we rectify the unholy descent of the vav-hei into the realms of evil adjacent to the world of beriah. as for the souls propagated by adam fs unholy seminal emissions. shem, ham, and japheth were the roots of those souls, and came to rectify them. but the generation of the dispersion ruined [their efforts, and said, gcome, let us build ourselves a city and a tower. h12 [in effect] they said that they saw those souls of the generation of the flood

mbodies.and epitomizes.the neutral shell since it may be used for either good or evil. the presence of the foreskin makes sexual relations more physically titillating but also insulates the individual from his partner fs feelings. it is thus at once the physical manifestation of both selfish, sensual desire and innate egocentricity, and therefore embodies and epitomizes the totally impure shells, the realms of absolute evil. judaism therefore requires that the foreskin be circumcised [however, this king] who is situated opposite the sign of the holy covenant, grabs this supernal light from the neutral realm, which was intended for the bride, and usurps it for himself. 4 see the mystery of marriage, pp. 421-426. 5 eitz chaim 8:4-5, 9:1-3. 6 3:103b. 7 ezekiel 1:4, 1:27, and 8:2. 8 joshua 5:4

rections (up-down, north-south, east-west, giving six gextremities. h these six directions are manifestations of the six emotive attributes from chesed to yesod. of course, these attributes exist in atzilut as well, but the overwhelming consciousness of g-d that obtains in atzilut precludes any development of these attributes into a context within which consciousness can be circumscribed. only in the realms of lesser awareness of divinity do these attributes assume the role of defining the limits of awareness. these six directions can be envisioned as a six-sided cube. the number of lines used to draw such a cube is twelve. thus, the number 12 represents the translation of divine perfection into a divinity that can be manifest in a lower reality. as such, this number represents as well the

henever malchut descends into the lower realms, she must take adequate precautions not to let the negative forces latch on to her and drag her down to their level. thus, the final form of the nun, which extends below the line, represents binah, the upper hei, leah. since binah is on a higher level of spirituality than is malchut, its higher consciousness of spirituality enables it to descend into the realms of impurity without fear of attack. the regular form of the nun, in contrast, is bent upward, signifying the need for malchut to refrain from getting too involved with its task of refining reality. what this means is that on an intellectual level one can freely contemplate and discuss strategies of how to go about rectifying even the lowest realms, the aspects of creation that are inimi

not be eaten, benefit may still be derived from it. the gfit h individual referred to here is one who eats in order to serve g-d; if he does, the energy (and mass) he derives from eating the food is elevated into holiness. if he does not, then the animal vitality either remains at the level of the animal, or worse, in the case of someone who intentionally commits a sin, is caused to descend into the realms of explicit evil. if the slaughtered animal is found to be unfit to be eaten or sacrificed, it means that the soul or divine spark it was hosting is not yet ready to be elevated by human consumption, and must return again to repeat the process until it is sufficiently gscrubbed h of its existential crust to ascend into holiness. from the above passage we see clearly how at least one asp

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

thou who governest the fiery realms of air, i conjure thee to confer upon this dagger, thy mysterious and magical powers, that i thereby may control the spirits who serve thee for such purposes as be pure and upright. with the wand trace invoking air pentagram with aquarius as kerubic the four elemental weapons 32 7 emblem. lesser angle of water: 0 thou resplendent angel eytpa, thou who governest the realms of fluid air, i conjure thee to confer upon this dagger, thy mysterious powers that by its aid i may control the spirits who serve thee for such purposes as be pure and upright. with the cup trace invoking air pentagram. lesser angle of air: 0 thou resplendent angel erzla, thou who rulest the realms of pure and permeating air, i conjure thee to confer upon this dagger the magic power of

ablet, with lotus wand. 429 the golden dawn: volume 111 book six in the name of bataivah, great king of the east, spirits of air adore your creator. still facing east, vibrate powerfully the third enochian key invoking the line harp from the tablet of union. then formulate an astral banner of the east about one. in the name of shaddai el chai, and in the name of yhvh, i command ye, ye dwellers in the realms of air, that ye fashion for me a powerful magical base in the astral light whereon i may build a true body of transformation. perform supreme lnvoking ritual of the luna hexagram, precede with qabalistic cross, closing with key-word. return to altar, face east, and say: crowned with star-light, and clothedwith the sun, i invoke thee who art the ultimate root of all things, for thy right

early and deliberately whether he comes to act as guide in the name of the appropriate deity name. if all this strikes the seer as satisfactory, and his doubts settled, let him follow the guide to wherever he is being led, carefully noting whither he goes, and asking questions about the element or whatever he sees planes, or within the realms of these symbols, form takes on symbolic implication which we, on earth, have obscured if not lost. it is only human beings who swathe themselves in garments whose shape and colour bear no relation to their true character "even on our own plane, the clothing of animals is pregnant with meaning, and on the astral plane this is far more emphatically the case. an elemental may, for some pu

have been consecrated, give you a certain power through their having attracted rays of force from the infinite invisible more or less potent in proportion to your development. the importance of using the implements on every occasion would appear to be great. for the implement assists the invoking of a ceremony, and the latter should help the implement, and therefore every voyage, for example, to the realms of fire or water should add a flame to the wand and moisture to the cup. next purify the room with fire and water and the lesser banishing ritual of the pentagram. imagine that we have chosen as a tattwa, apas- prithivi. for this symbol naturally, use the correspondences of water and earth, but bear in mind that the world of water is here chiefly expressed, the earth being secondary. th

RUBY TABLET OF SET

ld serve his purpose, and created something of such intensity, we can fairly say that he performed magic through his art. i think that this is really the legacy that lovecraft gives us. by studying themes that he brings forth in his writing, as well as the manner in which he did it, and the connection to his subjective world revealed in his letters, we can learn something about the human mind and the realms of the imagination that can be tapped and developed into something truly magical in manifestation. bibliography. bender, barry leon "aleister crowley and h.p. lovecraft, lovecraft studies, vol. 4, no. 1 (spring 1985. see also david f. godwin's sharp attack on this article in the 'letters to the editor' column in vol. 5, no. 1 (spring 1986. burleson, donald r "humor beneath horror: some

necessary to the unlocking of its own mystery. and so it is with every true rune. it seals out the unworthy and seals in the secret upon the heart of every knight or dame who has partaken of its essence. those who are without move only in curved space, i.e: in the mundane space/time continuum. but those with the power to penetrate the veil and go beyond the barrier can move in angled space, i.e. the realms of the nine angles. the angles have power over the rings, just as consciousness can have dominion over nature. the seal contains three separate types of figures: the pentagram, the trapezoid, and the ring(s, two angled and two curved. each of these three figures are important and unique elements in the complex all are needed to convey the information and no one of them can serve in the

e to those who seek thee not! just as amon-ra journeys beyond the western horizon into the place of torment and destruction, to arise again at dawn, so shall i come forth. on the day of judgment i stand boldly before the gods who promise torment unending, but i am of set, and fear not the wrath of osiris [invocation to anubis] hear me, great jackal! be my guardian and guide in life as thou art in the realms beyond death. be with me this night, as my mind seeks passage through the seven pylons of the tuat. let me look upon the terrible ones, that they may test my worthiness to enter. publication: black nebulae, i.1 html revision: oct. 26, 1998 ce subject: tuat reading list: 2 [at this point in the ceremony, the magician must visualize the dimension known by the egyptians as the tuat, or a p

olds in darkest night. thou, upon whose head classification: v4- c81- 7 author: paul s. uriaz, jr. ii date: ca. xii html revision: dec 25, 1998 ce reading list: classification: v4- c81- 8 author: linda thomas iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon subject: xeper reading list: the morning of magic does rest. manifest thyself, o higher one, whose mind does wander in the realms of stars; whose will would reach where no echoes sound. manifest thyself, o dream of the old ones, whose sleep is not sleep, as we are not dreams. manifest thyself o herald of the black flame; for we are each one of us masters of our universe. manifest thyself, o setian, become in angled being, one, and many, and fully thyself xepert, as the majesty of set. cry of the jackal from a poin

to appear before it. let then my eyes become the eyes of set, my strength become the strength of set, my will become the will of set. i dwell in the fane of the flame of ba. time bows before my will, and i am become lord of life, of death, and of life in death. noble friend and brother, you do me great honor with thy presence of being here on this night. that which i will shall be manifest in all the realms of hell and earth. the very fabric of the universe shall vibrate with the waves of my will, and remanifest as i command. stand with me and hear this doom which i pronounce, and beware the ka which now comes into being through that art which is mine to command [summoning of the elements] rise nyarlathotep, bringer of strange joy, herald of the barrier! move and appear to join me in this

SATANGEL

. a subordinate spirit of lucifer. has power to make everything in the world invisible. morpheus (greek, morphe, meaning form, shape. the son of hypnos, the lord of dreams. of no real religious significance, although called in some forms of incantation. muisisin (grimorium verum. a subordinate spirit of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

refore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see that you fall into the vulgar error, and translate literally the allegorical language of the mystics" with that the old gentleman condescended to enter into a very interesting, and, a

a deep-buried feeling that warns me of inevitable woe. thou austere and remorseless hierophant, thou who hast sought to convert to our brotherhood every spirit that seemed to thee most high and bold, even thou knowest, by horrible experience, how vain the hope to banish fear from the heart of woman. my life would be to her one marvel. even if, on the other hand, i sought to guide her path through the realms of terror to the light, think of the haunter of the threshold, and shudder with me at the awful hazard! i have endeavoured to fill the englishman's ambition with the true glory of his art; but the restless spirit of his ancestor still seems to whisper in him, and to attract to the spheres in which it lost its own wandering way. there is a mystery in man's inheritance from his fathers. p

nd on which they stood, and drew an innumerable variety of shadows from crag and hollow. an oppressive and sulphureous exhalation served to increase the gloomy and sublime terror of the place. but on turning from the mountain, and towards the distant and unseen ocean, the contrast was wonderfully great; the heavens serene and blue, the stars still and calm as the eyes of divine love. it was as if the realms of the opposing principles of evil and of good were brought in one view before the gaze of man! glyndon once more the enthusiast, the artist was enchained and entranced by emotions vague and undefinable, half of delight and half of pain. leaning on the shoulder of his friend, he gazed around him, and heard with deepening awe the rumbling of the earth below, the wheels and voices of the

n corridor, and gained a remote chamber in the palace, which other step than his was not permitted to profane. out with thy herbs and vessels. break from the enchanted elements, o silveryazure flame! why comes he not, the son of the starbeam! why is adon- ai deaf to thy solemn call? it comes not, the luminous and delightsome presence! cabalist! are thy charms in vain? has thy throne vanished from the realms of space? thou standest pale and trembling. pale trembler! not thus didst thou look when the things of glory gathered at thy spell. never to the pale trembler bow the things of glory: the soul, and not the herbs, nor the silvery-azure flame, nor the spells of the cabala, commands the children of the air; and thy soul, by love and death, is made sceptreless and discrowned! at length the

g the central attraction. the condensation of these separate masses constituted the planets and satellites. but this view of the conversion of gaseous matter into planetary bodies is not limited to our own system; it extends to the formation of the innumerable suns and worlds which are distributed throughout the universe. the sublime discoveries of modern astronomers have shown that every part of the realms of space abounds in large expansions of attenuated matter termed nebulae, which are irregularly reflective of light, of various figures, and in different states of condensation, from that of a diffused, luminous mass to suns and planets like our own" from mantell's eloquent and delightful work, entitled "the wonders of geology" volume i. page 22) there, in that enormous solitude of an i

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

which her fate was ever afterward commemorated. the mythology of demeter and persephone is not hard to interpret. it is the soul that lives alternately in the underworld and in the upper regions; the myth clothes in a picture the eternal nature of the soul that persists throughout its endless transformations, its births and deaths. the soul has an immortal mother demeter but is carried away into the realms of transitoriness, and even induced to share in the destiny of the perishable world. it has eaten the fruit of the underworld that is to say, the human soul has found satisfaction in perishable things, and therefore cannot live always in the heights where the gods abide. it has to return ever and again to the kingdom of transience. demeter stands for the essential source out of which hu

THE MAGICIAN S KABBALAH

s chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in th

ingled with falsehood. since one cannot purify himself, the uncleanness of the husks attaches itself to the individual who attempts to gain enlightenment by the practical kabbalah" therefore "he who watches his soul should keep far from these things. unfortunately, the rise of practical occultism in recent times has repeated the aforementioned error, and has taken the concept of the klippoth into the realms of personified beings. once this has been done, it is easy to see how practitioners may attempt to work with the klippoth, and yet in reality be themselves worked by them! in the glossary of his magnum opus "magick in theory and practice, aleister crowley defines klippoth as "shells or demons, the excrement of ideas, and it is this definition that has permeated the workings of such grou

THE NECRONOMICON SIMON VERSION

ore the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has tho

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

the arms of some lusty p.th.n. such literature is revolting, not in its mere descriptions, for these are nothing to the student, being generally but poorly described realities, but they are horrible when strewn broadcast among the children of the nation. we still have our bible and need no more erotica. filth has been defined as matter out of place, and so is this pathic literature, relegated to the realms of sexual psychology in the works of an ellis or an ebing is one thing, yet the government of this nation cannot stomach them thus, and seizes, expels, and burns; but if these horrid sores of the human soul are cut out and plastered on the pages of the fickle fiction of the day, then are they passed in seductive covers as proper nourishment for the nation; and devoured with relish and a

ssion of the sea *mysteries: lyrical and dramatic. vol. i, p. 101. besides the freedom of lovers, aleister crowley advocates the freedom of the children of love; he does not visit the sins of the fathers on the children, as conventionality cruelly does. though he is a firm believer in the chain of cause and effect as is strongly shown in gthe mother fs tragedy, h he does not carry it further into the realms of biblical vice. the children of what is known as an illicit love. which in most cases is true free love. have time after time proved themselves better and greater than those engendered in the unimpassioned embrace of the marriage-bed. shakespeare brings this point out forcibly in king lear, when edmund speaks as follows: cwhy brand they us with base? with baseness? bastardy? base, bas

ented hair hissing about his head, and in the darkness two great eyes flaming above him, and the whole face filled with fire and shapen as kisses. and those arms and kisses and mad movements of quick love burnt up his being, and his life was lost in woman fs love at last *the argonauts, vol. ii, p. 100. this was the love, or rather lust, of gthat filthy sorceress. h we are now rapidly approaching the realms of the abnormal; for good and evil are the toys of love as well as those of fate. the nymph and the satyr, the fair and the faulty alike are the guests of these amorous shades *mysteries: lyrical and dramatic, vol. i, p. 90. the virility of lust is vividly illustrated in gthe blood-lotus h: foam whips their reeking lips, and still the flower-witch nestles to my lips, twines her swart li

titution, to the dismal kingdoms of sodom and lesbos. paederasts and tribades flock round us, yet we break away from them only to enter the foul jaws of the sexual hell of shrieking flagellants, who rush upon us, as obscene masochists grovel at our feet; far into its depths we sink, and there at the altar of phallommeda sits a foul vulture gloating over a corpse; and its name is necrophilia. into the realms of sexual-neurasthenia aleister crowley takes us, and it is necessary that he should. his religion, his philosophy, and his psychology, all point to an ultimate blending of our extreme perfections and imperfections. vice and virtue. in one great monistic unity. he that would be wise must know all things, all things that his transient life can enable him to grasp. in the age which produc

thah, vol. i, p. 74. chemosh was probably no whit better than jahveh, and jephthah has almost as firm a belief in the former as in the latter* in fact, all were as the ground from which they had sprung and on which they grew *jephthah, vol. i, p. 76. in gthe triumph of man, h a magnificent poem in heroic verse, crowley unfurls the oriflamme of reason against the bunting of god, leading us on from the realms of gloating anthropophagi to the gmagical brotherhood of kings. h the absolute crown and kingdom of desire, the one god sealed in the seas and betokened in the winds. gthe spirit of mankind! h before the darkness, earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred

growing wonder of how such luxury, such wealth, such satiety can exist cheek by jowl with such squalor, such poverty, such want. is there a god? could there be a god? a power of light compatible with such dismal darkness. is there a life eternal? the grim horror of such a possibility grips us by the throat. is there an eternal death? ah! saviour, deliver us from the misery of our lot; lead us to the realms of eternal rest, where rich and poor, good and bad, are made one, lost in the depths of the lethean sea. and what can all this lead us to, this progress through misery? to the great archetype the arahat-ship of buddha. it was by gazing on the sunken eyes of a corpse, so the legend runs, that gautama forsook pleasure for a life of pity. life is feodal to death, and our ultimate sleep is

one is. the new wine*1. all philosophies when ultimately reduced to their simplest terms fall either under the subjective or objective systems of thought.*2. the former is ontologic, the latter empiric: the first descends from fiction, whilst the second rises from fact; both, paradoxical as it may seem, are at one and the same time contradictory and identical, merging into a perfect unity, not in the realms of a spiritual or material monism, but in those of a hylo-idealistic philosophy, which is agnostic, and from thence into a self-illuminism which baffles definition *1. argument: this chapter attempts to show how all philosophies may be equated in corresponding terms of each other; and how the philosophic principles of berkeley and hume, combined, form what may be known as the philosophi

THE SECRET RITUALS OF THE OTO

o chosen from among men! o thou on whom the grace of our lord jesus christ hath fallen! it is to thee that we reveal the secret ineffable and not to be divined. to thee do we entrust the arcanum arcanorum, the hidden treasure of the wise. without it all is cold, inertia, death; within it fire, energy, genius, creation. this is the key to every door in the kingdom of heaven; this is the sceptre of the realms that are! the possession and right use of this secret giveth an hundred powers; yea, verily, five score is the numeration of the reward thereof. for this mystery is of jove himself whose letter is pk; and these are the initials of our athanor and our cucurbite, their names in the language of the greeks. yet of all these powers i name but seven, the glories of eulis; the stars upon the f

TYSON DONALD SOUL FLIGHT

sm, unique in its details, but certain practices are common to all shamans around the world. among these is the power to control spirits, to communicate with the dead, to heal the sick, to foresee the future, and 4 soul flight to communicate with and control beasts. most important of these shared practices is soul flight, the ability to leave the physical body during ecstatic trance and travel to the realms of spiritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the universal symbol for flight. it has been asserted by anthropologists that soul flight is one of the defining qualities of shamanism. all shamans possess the power of astral projection. what concerns us in this instance

, dictionary of miracles, 310. chapter four: religious bilocation 59 the subject. these books formed the basis for the church of new jerusalem, also called the new church, which was established in london in 1778. swedenborg distinguished several types of astral perception. the state he experienced most of the time was what he called being "in the spirit" in this condition, his spirit was taken to the realms of the angels, and to the spheres of the planets as well. since by the spirit of man his mind is meant, therefore by being "in the spirit" which is sometimes spoken of in the word, is meant a state of the mind separate from the body; and because in this state the prophets saw such things as exist in the spiritual world, it is called "the vision of god" their state was then like that of

nteractions with angels were also frequent. ritual magicians and witches sometimes projected into infernal realms and held commerce with spirits they believed to be demonic. mythic creatures such as the sphinx, harpie, satyr, centaur, and water nymph were also encountered on a regular basis, since greek mythology was a part of any classical education. expectation allowed astral travelers to reach the realms in which these creatures dwell and to interact with them. the general belief in the nineteenth century that these esoteric creatures do not exist was in large measure responsible for inhibiting spiritualists from reaching their realms or perceiving them. the spirit guide if you understand soul flight in the way it has been described here, as a transition of consciousness from one mental

es on the astral level. black clothing is assumed by the author of the ritual to indicate evil intentions. when the spirit changes its garments, the shift from black to white renders benevolent its intentions toward the magician. on the matter of the significance of the clothing worn by spirits, regardie made the following observation in which he quoted mathers "on these subtler planes, or within the realms of these [tattwa] symbols, form takes on symbolic implication which we, on earth, have obscured if not lost. it is only human beings who swathe themselves in garments whose shape and colour bear no relation to their true character 'even on our own plane, the clothing of animals is pregnant with meaning, and on the astral plane this is far more emphatically the case. an elemental may, fo

rick the traveler, although displays of actual malice are rare on the sublunary levels between malkuth and yesod. the elemental zones on and immediately above the earth can be tested by vibrating the names of the four archangels of the elements-uriel for the zone of elemental earth, gabriel for the zone of water, raphael for the zone of air, and michael for the zone of fire. uriel may be used for the realms of nature spirits, and for the land of the fairies, who dwell very close beneath the surface of the physical world and commonly walk abroad on the base astral level that corresponds with our world. it is merely necessary to say to the spirit you wish to test, in a clear and firm voice "by the authority of uriel, archangel of earth, show to me your true appearance" if the spirit is alrea

WICCA WITCHCRAFT TODAY

, so i will call her g. the myth of the goddess now g. had never loved, but she would solve all mysteries, even the mystery of death, and so she journeyed to the nether lands. the guardians of the portals challenged her 'strip off thy garments, lay aside thy jewels, for nought may ye bring with you into this our land' so she laid down her garments and her jewels and was bound as are all who enter the realms of death, the mighty one (1) such was her beauty that death himself knelt and kissed her feet, saying 'blessed be thy feet that have brought thee in these ways. abide with me, but let me place my cold hand on thy heart' and she replied 'i love thee not. why doest thou cause all things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

us, and hear sounds inaudible to us still in bondage. or with mantle partly unfolded, some adept or truth-seeker may perceive, with eyes upraised, sights invisible to mortals, whilst yet his ears are deaf to the sounds beyond us numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott both. for why do we see the stars, while yet we hear not their motion? why come not angels from the realms of glory to visit earth, as in the days of old? is heaven more distant? or has earth grown cold? 22. part three chapter three the qabalah on numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott any nations of antiquity made use of the letters of their alphabets as substitutes for any independent signs to typify numerical conceptions. it is with the hebrew l

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