Michael Wynn's Occult Reference Library
THE ROSE

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d the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness

the light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the threefold cord bound about your waist was the image of the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into

art thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of altar facing east. he gives the saluting sign but not sign of silence. he picks up the rose) hierophant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hiero

0 0 INITIATION CEREMONY

assing hierophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality tha

1 10 INITIATION CEREMONY

that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in behind hierophant. hi

thou canst give the sign and grip of a zelator (done) kerux: resumes his seat after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to th

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ve roses across the map, saying: near or far, o'er land and sea, a lover true i call to me* light a pure white candle and taking a sixth rose (six being the number of venus and love, pluck from it in turn five petals and burn each in the candle flame, saying: burn a pathway to my door, five rose petals now are four, four to three in candle fire, bringing closer my desire. from three to two i burn the rose, love no hesitation shows, from two to one till there is none, the spell is done, come, lover, come* place the map and the roses, the candle and a vase with the rose from which you plucked the petals, in a safe place near an uncurtained window until the candle has burned down* then put all the roses in the vase in your bedroom and when they die repeat the spell if necessary. a knot ritual

ADEPTUS MINOR INITIATION

hich he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus m

s the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divi

or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between li

owledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now

the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have w

three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both work in the zodiac; so that three plus seven multiplied by twelve yieldeth the number 120. second "o aspirant, ere thou canst enter the tomb of the adepti of the rose of ruby and the cross of gold, it is necessary to take a solemn obligation of secrecy, fidelity, fraternity, and justice. but as in all the previous obligations, there is nothing contained therein contrary to thy civil, moral, or religious duties. art thou willing to take such a pledge" aspirant "i am (hodos pulls up aspirant's robe over the head) second "are you willing to receive the st

ified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german

hers at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing

ll now quit the portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adep

at south facing north) second "although in the tomb, the sun does not shine, it is lit by the symbolic rose of our order in the center of the first heptagonal ceiling. in the midst of the tomb stands a circular altar with these devices and descriptions on it: a.g.r.c, ad gloriam roseae crucis, a.c.r.g, ad crucis rosae gloriam. hoc universal compendium unius mihi sepulchrum feci 'unto the glory of the rose cross i have constructed this tomb for myself as a compendium of the universal unity' 19 "within the next circle is written: hwchy mihi omnia 'hwchy is all things to me' in the center are four figures of the \ybwrk enclosed within circles surrounded by the following four inscriptions and each distinguished by the circular altar one of the letters of the tetragrammaton: y, lion, nequaquam

minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it with both hands above thy head and say 'thus, will i uphold the sign of suffering and of strength. and i heard the voice of the king of b cry aloud and say 'he that aideth me in my suffering, the same shall partake with me in my rising' replace then, o aspirant, that cross upon the altar, and say: in and by that sign, i demand that the pastos o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

well in the aethyr became so intense that definitely samadhic results were obtained. we see then that the exaltation of the mind by means of magical practices leads (as one may say, in spite of itself) to the same results as occur in straightforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th

ALEISTER CROWLEY BOOK OF LIES

aph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individ

to a brothel may be identical. book of lies get any book for free on: www.abika.com 119 [123] 57 kappa-epsilon-phi-alpha-lambda-eta nu-zeta the duck-billed platypus dirt is matter in the wrong place. thought is mind in the wrong place. matter is mind; so thought is dirt. thus argued he, the wise one, not mindful that all place is wrong. for not until the place is perfected by a t saith he placet. the rose uncrucified droppeth its petals; without the rose the cross is a dry stick. worship then the rosy cross, and the mystery of two-in-one. and worship him that swore by his holy t that one should not be one except in so far as it is two. i am glad that laylah is afar; no doubt clouds love. book of lies get any book for free on: www.abika.com 120 [124] commentary( nu-zeta) the title of the ch

ALEISTER CROWLEY LIBER 777

f the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their cel

ALEISTER CROWLEY LIBER CHANOKH

of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over t

g of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx h

entre of the earth, in whom the 6332 secrets of truth have their abiding, that is called in thy kingdom joy and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the ca

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

her matter entirely, too abstruse to discuss in this elementary manual. weh note: i have made a correction in the above list of chapters from liber 333. the published text cites iota-digamma, which does not exist. the correct chapter is iota-sigma, which does exist and discusses the subject> even that does not persist unchanged. it is always growing. the cross is a barren stick, and the petals of the rose fall and decay; but in the union of the cross and the rose is a constant 14 succession of new lives<333, for several sermons to this effect. the whole theory of death must be sought in liber cxi aleph> without this union, and without this death of the individual, the cycle would be broken. a chapter will be consecrated to removing the practical difficulties o

woman whose cup must be filled. it is rather the sacrifice of the man, who transfers life to his descendants. for a woman does not carry in herself the principle of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in li

nd must be ready to change into a serpent, the pantacle into the whirling svastika or disk of jove, as if to fulfil the functions of the sword. 61 the cross is both the death of the "saviour<matter of the individual self, the indivisible point determined by reference to the four quarters. this is the formula which enables it to express its secret self; its dew falling upon the rose is developed into an eidolon of itself, in due season> and the phallic symbol of resurrection. will itself must be ready to culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus

ALEISTER CROWLEY MEDITATION

because of the "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others<child> these "tendencies" must be combated: distasteful facts should be insisted upon until the ego is perfectly indifferent to the nature of its food "even as the diamond shall glow red for the rose, and green for the rose-leaf, so shalt thou abide apart from the impressions" this great task of separating the self from the impressions or "vrittis" 101 is one of the may meanings of the aphorism "solve" corresponding to the "coagula" implied in samadhi, and this pantacle therefore represents all that we are, the resultant of all that we had a tendency to be. in the dhammapada we read:

ALEISTER CROWLEY SEPHER SEPHIROTH

naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl) hwhy t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part

gs myry#h ry# seizing without difficulty *myrcm ylb hlxn 1079 madness *nw(g# 1080 concealed *np# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the balsam tree *nwmsrp) 1088 the whole [perfect] stone (deut. 27:6 *hmyl# nb) 1090 the creeping thing that creepeth #mrh #mrh 1091 the rose of sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lained elsewhere. al ii,79 "the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star" the old comment 79. so mote it be! the new comment so mote it be! the third chapter al iii,1 "abrahadabra! the reward of ra hoor khut" the old comment 1. abrahadabra- the reward of ra-hoor-khuit. we have already seen that abrahadabra is the glyph of the blending of the 5 and the 6, the rose and the cross. so also the great work, the equilibration of the 5 and the 6, is shown in this god; fivefold as a warrior horus, sixfold as the solar ra. khuit is a name of khem the ram-phallus-two-plume god amoun; so that the whole god represents in qabalistic symbolism the second triad("whom all nations of men call the first. it is the red descending triangle- the whole thing visible, fo

ALEISTER CROWLEY THE QABALAH

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

ALEISTER CROWLEY THE SWORD OF SONG

s their servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a jataka, or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley s motto. now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow, here is then a change indeed! and he turned his thought to himself, and saw that

ALEISTER CROWLEY EQ I 1

upon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure sho

s like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether

ow (when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pressed to the pearl, her honey breast; while its breath divinely ripples the rose-petals of her nipples, and the jetted milk he laps from the soft delicious paps, sweeter than the bee-sweet showers in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and ar

eath-cry of a man. ay! the biting of sharp swords, and the shrieking of many women. ho! the feast has indeed begun, the rabble have broken in, scythes glisten in the torch-light and tables are overturned; wine is gulped down by filthy mouths, and spilt and mingled with the blood of the slaughtered children of eros, so that the banquet of love has become the shambles of death. now all is still and the rose has given birth to the poppy, and the bronze tresses of the revellers lie motionless as snakes gorged on clotted blood, and shimmer wantonly in the moonlight between discovered limbs and disemboweled entrails. soon the quivering maggots, which once were the brains of men, will lick up the crumbs of the feast in the temple of love, and the farce will be ended. i rise from the corpse of her

strength, i was becoming a worthy partner of her glory. then she clung to me, and her breath left her lips like gusts of fire mingled with the odours of myrtle; and in mine arms she sang unto me her bridal song "come, o my dear one, my darling, let us pass from the land of the plough to the glades and the groves of delight! there let us pluck down the clustered vine of our trembling, and scatter the rose-leaves of our desire, and trample the purple grapes of our passion, and mingle the foaming cups of our joy in the glittering chalice of our love. o! love, what fountains of rapture, what springs of intoxicating bliss well up from the depths of our being, till the foaming wine jets 225 forth hissing through the flames of our passion- and splashes into immensity, begetting a million suns "i

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

d one to the vision of god face to face" ib "initiates- men who have themselves seen god face to face, and lived" ib "the three ways to the holy house of the old king. so that is his house, he is the old king himself, and so are you "the wake world" 1907. 138 leaping all the lesser bars, i shall become the one and all. and lose myself "konx om pax" 1907. this were my guerdon; to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass "tannh user" 1901 "the ego is altogether abased, absorbed, in the beloved "time" 1906 "in that love and in that joining (of dhyana) together there is "no passage longer "the absolute identity "from subject to object" but this is of the beho

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; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned

hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu maraban ululu mahata ulu ulu lamastana. and then her voice rises to a shriek, and there is a cauldron boiling in front of her; and the flames under the cauldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassi

r the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now

s; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder than roses, and the blue plumes gather themselves into a blue rose, and from beneath the petals of the rose come brightly coloured humming-birds, and dew falls from the rose-honey-coloured dew. i stand in the shower of it. and a voice proceeds from the rose: come away! our chariot is drawn by doves. of mother-of-pearl and ivory is 25 our chariot and the reins thereof are the heart-strings of men. every moment that we fly shall cover an aeon. and every place on which we rest shall be a young uni

allow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and another is "vera medicina est vinum mortis" and another is "libertas "evangelii per jugum legis ob gloriam d

f sentences. one is "tres "annos regimen oraculi" and another is "terribilis ardet rex" hb:nun-final hb:vau hb:yod hb:lamed hb:ayin. and another is "ter amb (amp (can't see it "rosam "oleo" and another is "tribus annulis regna olisbon" and the marvel is that with those four letters you can get a complete set of rules for doing everything, both for white magic and black. and now i see the heart of the rose again. i see the face of him that is the heart of the rose, and in the glory of that face i am ended. my eyes are fixed upon his eyes; my being is sucked up through my eyes into those eyes. and i see through those eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciousness fills the whole aethyr. i hear the cry nia

nds like infinite music, and behind the sound is the meaning of the aethyr. again there are no words. all this time the whirling sparks of gold go on, and they are like blue sky, with a lot of rather thin white clouds in it, outside. and now i see mountains round, far blue mountains, purple mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the

s the vine that clingeth to the bare body of a bacchanal. also, though i be planted so firmly upon the earth, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my r

st tumbled and shameless and wanton in a place where four roads meet. there wast thou defiled, and there wast thou slain, and there wast thou left to rot. the charred stake was thrust through thy bowels, and thy parts were cut off and thrust into thy mouth for derision. all my unity is dissolved; i live in the tips of my feathers. that which i think to be myself is but infinite number. glory unto the rose and the cross, for the cross is extended unto the uttermost end beyond space and time and being and knowledge and delight! glory unto the rose that is the minute point of its center! even as we say; glory unto the rose that is nuit the circumference of all, and glory unto the cross that is the heart of the rose! 31 therefore do i cry aloud, and my scream is the treble as the bellowing of

an. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the centre of the rose. now it is seen that the rose is a vast ampitheatre, with seven tiers, each tier divided into seven partitions. and they that sit in the amphitheatre are the seven grades of the order of the rosy cross. this amphitheatre is built of rose-coloured marble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is

he bee, though he wit it not, carried the seed of the flower into many fields of sun. so also are they that take unto themselves the masters of the pyramid for servants. now the exceeding light that was behind the pyramid, and the rosy cross that is set thereon, hath fulfilled the whole aire. the black pyramid is like the back of a black diamond. also the rosy cross is loosened, and the petals of the rose are the mingled hues of sunset and of dawn; and the cross is the golden light of noon, and in the heart of the rose there is the secret light that men call midnight. and a voice "glory to god and thanksgiving to god, and there is no god but god. and he is exalted; he is great; and in the sevenfold table is his name writ openly, and in the twelvefold table is his name concealed" and the py

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tial soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters

s printed on hand-made paper, and bound in white buckram, with cover design in gold. price ten shillings walter scott publishing co. ltd. and through "the equinox" some press opinions "dr. m. d. eder in "the new age""yours also is the reincarnation and the life, o laughing lion that is to be!"here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual.'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery. yes, but the phenomenon shall it be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward

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e a hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritual (second part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of the visible universe. furthermore the twelve circles represent the twelve foundations of the holy city of the apocalypse, while in the christian symbolism the sun and the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawin

es which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of

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ns of sense are found to be but percepts; the pleasure or pain vanishes; and the sensations are observed coldly and clearly without allowing the mind to be affected. this perception (san n a) is the world of the surgeon or the man of science. next, the perception itself is seen to be dependent on the 58 nature of the observer, and his tendency (sankhara) to perceive. the oyster gets no fun out of the rose. this state establishes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure con

ablishes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure consciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does

, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three

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h of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall t

, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the

iriel [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 the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sig

t wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, th

re, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name

ed the spirit taphthartharath in due form by the formulae of thoth. but he obeys not, he makes no strong manifestation. wherefore bear ye witness and give ye power unto my utter condemnation of the mocker of your mysteries. i curse and blast thee, o thou spirit taphthartharath. i curse thy life and blast thy being. i consign thee unto the lowest hell of abaddon. by the whole power of the order of the rose of ruby and the cross of gold_ for that thou hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i cu

he divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the gene

he talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i inv

o whom there is none like; whose dwelling is in heaven and in the virtuous and god-fearing heart! o god the vast one! thou art in all things! o nature! thou self from nothing_ for what else can i call thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the vo

8 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the altar, his head being towards the east "chief" mighty adeptus major, why in the centre "second" because that is the point of perfect equilibrium [by this system of question and answer the whole symbolism of the vault is explained. thus, the name of the founder signifies the rose and cross of christ, the fadeless rose of creation, the immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of the caverns, the mystic mountain of abiegnus; which is the mountain of god in

left side is a thin rectangle to indicate a closed door marked "entrance. it is abi-agnus, lamb of the father; it is, by metathesis, abi-genos, born of the father; bia-genos, strength of our race; and the four words make the sentence "abiegnus, abi-agnus, abigenos, bia-genos" abiegnus, the mountain of the lamb of the father, born of the father, and the strength of our race [the key to the vault, the rose and cross,2 is then explained as resuming within itself the life of nature, and the powers hidden in the word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four elements. the comple

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ill carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a shadow_ the falling of a bud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream

s printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall re

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hur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. thi

, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, and lions roar, and boreas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped

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shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother

the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the plane of spirit, subject and object join to disappear, leaving a transcendent unity. this third is ecstasy and death; as below, so above. it is then with no uncleannes

ALEISTER CROWLEY EQUINOX EQ I 4 3

s printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall re

ALEISTER CROWLEY EQUINOX EQ I 4

dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh coloured, and she wears golden sandals. her long yellow- green drapery is rayed with olive, and beneath her feet roll black clouds lit with lurid patches of colour "how to perform it (1) commence with lesser pentagram banishing ritual (2) formulate rose-cross round room (first, top to bottom; second left to right; third the rose as a circle dextro- rotary (3) the lvx sings in 5= 6 towards the four cardinal points (4) formulate before you in white flashing brilliance the eight letters thus (5) attach yourself to your kether and imagine you see a (7) meditation practices on men and things171 (8) elemental evocations.172 (9) meditation to vivify telesmata173 (10) astral projections174 physical work (2) careful drawi

ALEISTER CROWLEY EQUINOX EQ I 6 2

-breasted milky spouse, virginal also: tartarus and gaia twinned in my womb, and chaos from my brows shrank back abashed, my sister dark and dire, mother of erebus and night, that ploughs with starry-sandalled feet the fields of fire; my sister shrank and fell, the infernal gloom changed to the hot sweet shadow of my womb. i am: that darkness strange and uterine is shot with dawn and scented with the rose; the deep dim prison-house of corn and wine, flowers, children, stars, with flame far subtler glows formless, all-piercing, death-defying, divine, a sweet frail lamp whose shadow gleams and shows no darkness, is as light is where its rays cross, interweave, and marry with the day's! i am: the heart that flames from central me, seeks out all life, and takes again, to mingle its passion wit

it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! i am born again and again. mine is the unseen force from which the gods are sprung; that giveth life unt

may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters wa

is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall re

their own manifestoes, and on facts and documents collected from the writings of initiated brethren, by arthur e. waite "illustrated" 8vo "cloth, uncut" 1887 (pub. 7"s" 6"d) 5"s" written from the historical standpoint, giving the chief documents "in extenso" together with an elaborate summary and analysis of the various views which have prevailed from time to time about "the virgin fraternity of the rose" mysteries of magic: a digest of the writings of eliphas levi, with biographical and critical essay by arthur e. waite, second edition, revised and enlarged, 8vo "cloth" 1897 (pub. 10"s" 6"d. 6"s" this work fulfils a purpose quite distinct from that of "transcendental magic" inasmuch as it is not simply translation, but presents in an abridged and digested form the entire writings of elip

ALEISTER CROWLEY EQUINOX EQ I 6

came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spo

ediction from on high upon her; she will render corn and wine. also your wife shall be desirable in your eyes all the days of your life, and your children shall 110 be strong and comely, and the blessing of the most high shall be upon you. then let your grasp relax in the satiety of death, and your weight shall cumber the earth, and the little children of the earth shall make merry with you until the rose strike its root into your breast. then shall your body be one again with the mother, and your soul one with the father, as it is written in the book of the law. all this have i been taught by her whose purity and strength are even as earth's, chosen before the foundation of time. lioness with lion, may we walk by night among the ruins of great cities, when, weary with happiness too great

desolation! i am weary of all things; let me sleep my life away! the breast of fate is pregnant with despair got on her by the piercing shaft of time. ah! unborn child of fate and time, i am weary of them that gave thee birth. shall i love thee? o darling, wilt thou come to me in the silence, saying: i hear the mystery of time, and the secret of fate? i know not yet, but surely thou shalt know of the rose, the rose, the rose of the world; with thee shall i bear the chalice of blood-tipped lilies, the chalice of red, sweet lilies under the moon? but now there is no moon, nor any sun; the world's gray noon only is for thee and me; there is no sound in the nerveless silences of the fading world; there is a quiver of light on the river of life; we are unwed, my rose, nor knoweth each the other

se, my secret rose, my unknown rose! and still the autumn woods are rustling dumbly with sodden leaves made brown by wind and rain; and the satyrs are fled under the earth to hide from the sunless world, and the nymphs are faded to air, to be reborn in the sun-light: there is no more joy, for mournfulness is fallen on the world, and decadence and decay and the odour of eld. 151 the spirit sleeps; the rose of the world is buried under the soil of every star that glows, a hanging lamp, under the firmament. there shall be no more roses, no more roses, until the spring of the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of th

ed of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacred word, the logos of the throbbing universe. and the years shall pass in myriads over the tree whereon thou bloomest, o my rose of the worlds! and one shall pluck thee forth, and love and death shall lie together, and there shall be born he who shall bear for ever into life the rose-tipped lilies under the silent stars, the silent stars, and the red-blushing roses. o rose, my rose of the world, my rose of roses, thou shalt be born anew, and live for ever! victor j. i. neuburg. 152 the dangers of mysticism "affectionately inscribed to arthur edward waite" a curious idea is being sedulously disseminated, and appears to be gaining ground, that mysticism is the "safe" pa

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ently wait- 113- initiation, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass through the fier

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

ALICE A BAILEY05 THE LIGHT OF THE SOUL

into the physical brain. 44. the same two processes of concentration, with and without judicial action of the mind can be applied also to things subtle. this sutra is clear without much explanation. the word "subtle" has a wide meaning, but (from the standpoint of patanjali) is most frequently applied to the essential something which we become aware of after we have employed the five senses; i.e, the rose is the objective tangible form; its scent is the "thing subtle" back of the form. this expresses its quality to the occultist and is the result of the subtler elements producing its manifestation. the grosser elements produce the form; but within that gross form is a subtler one which we can only contact through acute perception or clarified sense. in the commentary found in woods' transl

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

aught but accept his present limitation while seeking such transcendence as is his by the divine law of evolution? is there not such a thing (by comparison) as a spiritual inferiority complex on the part of such as are sensible (and perhaps over-sensitive) of the fact that while their lives intellectually are replete with interest, the desert of their hearts has not yet been made to blossom like the rose "in other words, provided one repairs to his appointed station and there serves in his acceptance of brotherhood in the presence of fatherhood, what difference does it make that the fundamental postulate is with him a thing of the head rather than of the heart- 66- a treatise on white magic copyright 1998 lucis trust i would answer such a questioning as follows: it is not a question of ra

se of average success. these both hear the sound, and vision the plan. the second group have to be utilized as best may be, by the disciples of the world. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has to cultivate, in order to sense the plan and be used by the master, is solitude. in solitude the rose of the soul flourishes; in solitude the divine self can speak; in solitude the faculties and the graces of the higher self can take root and blossom in the personality. in solitude also the master can approach and impress upon the quiescent soul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the

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

sons why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was original

ear. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the burning-ground of man. let the fire do its work. draw man within the furnace and let him drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it be. quality..the manifestation of the great white light (the shekinah. a.a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ortraying the spirit of god stretched upon a cross of material form, in order eventually to make possible the appearance of the kingdom of god on earth. this connotes the spiritualisation of matter and form, the assumption of matter into heaven, and the release of god from the cosmic crucifixion. the poet, joseph plunkett, makes this beautifully clear in the following verses "i see his blood upon the rose and in the stars the glory of his eyes, his body gleams amid eternal snows, his tears fall from the skies. i see his face in every flower, the thunder and the singing of the birds are but his voice and carven by his power rocks are his written words. all pathways by his feet are worn, his strong heart stirs the ever-beating sea, his crown of thorns is twined with every thorn, his cross is

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

thetic purpose. 2. the eighteen subplanes through which man makes his way: a. the seven physical subplanes. b. the seven astral or emotional-desire subplanes. c. the four lower mental subplanes. 3. the eighteen degrees in masonry, from that of the entered apprentice to that of the perfected- 94- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust initiate of the rose croix chapter. 4. the eighteen centres of force with which the spiritual man has to work: a. the seven centres in the etheric body. b. the seven centres in the astral body. c. the three rows of petals in the egoic lotus. d. the "jewel in the lotus, at the heart of the "flower of the soul, which makes the eighteenth centre. an understanding of these symbolic relations will do much to clari

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ever, of aspecting them will depend much of the effectiveness of your future service for us. to that service you are unflinchingly dedicated, and from that service naught will turn your steps. but delay might eventuate until the needed lesson has been mastered. one of the glamours which controls you is that of the highest level of the astral plane. one of the masters has called it "the glamour of the rose of aspiration as it pours through the solar plexus and not through the heart" another is the glamour of the burning ground which can so engross the attention of the disciple or the initiate that his spiritual place thereon, the results of the clarifying fires and the heat of purification become the all-absorbing theme of the personality and, brother of mine, the personality must be lost t

ou see your fellow-men doing each day that strikes a note of selfless service and learn thereby the wonder of the human being. give your reactions to that which you record. 3. what colour or colours predominated in my life today? upon the physical plane a blaze of sunshine, the grey of a rainy day, the blue of the sky, the riot of colour in the flowers in a garden or a shop? upon the astral plane the rose of affection and of friendly feeling, the blue of an inspiring contact, the gold of physical well being, the interplay of colours which your emotional nature can be trained to recognise? 4. what dramas came my way today, in my own life or in the life of others? seek for drama under the dull exterior of a person, in the world of daily happenings as you see it functioning around you. see it

have you meditate upon the twelve-petalled lotus of the heart, visualising it as a deep rose in colour with a heart of gold. i choose the colour rose, for it will vitalise the astral counterpart of the heart centre, both in the spine and in its higher aspect in the head centre. my brother need not infer from this that he loves not, but the pronounced first ray type needs what is occultly called "the rose of attachment" they find easily the way of detachment; they create with facility a protecting shell and they cherish with high idealism their isolation. but when the lesson of isolation is learnt and detachment is the line of least resistance, then the rose of the soul should be nurtured and shine forth. impersonality is easy for you. you must now learn to be personal with complete- 481

ine, of your being an ancient comrade, who knows right well what i would say and, therefore, that i really need not speak. i hear you laugh at times and say: i know it all. some day i'll live it all. some day you assuredly will and you are far nearer to that day than seemed possible ten years ago. continue with the meditation last given but use no longer the colour rose but a golden-orange. blend the rose and orange and keep the meditation entirely in the heart centre, remembering that that centre is in the spine, between the shoulder blades. preserve ever the attitude of the onlooker in the head. thus the detachment of the soul will grow whilst the attachment of the soul to souls will grow and increase. the only breathing exercise which i set you is a series of long normal breaths, saying

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

self with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french windows opening out into the rose garden and the roses at that time were in full bloom. i spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by one they had sneaked out of the french windows. one by one they had listene

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ernalisation of the hierarchy copyright 1998 lucis trust the master k.h, the chohan on the teaching ray and he who will be the next world teacher, is already active in his line of endeavour. he is attempting to transmute the thoughtform of religious dogma, to permeate the churches with the idea of the coming, and bring to a sorrowing world the vision of the great helper, the christ. he works with the rose devas and with the blue devas on astral levels, with the wise help of the great guardian angel of that plane, called (in hindu terminology) the lord varuna. the activity of the astral plane is being much intensified and the angels of devotion, in whom the aspect of divine love is pre-eminent, work with the astral bodies of all those who are ready to strengthen and redirect their spiritual

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

ion. chalice the second rises from out the lower sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining light. but this is but illusion which time itself dispels. chalice the third surmounts all and opens wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the three, deep hidden in the heart, tiny at first yet ever waxing greater, shines the light divine. this light, through radiating heat and innate divine vibration, constructs for itself a sheath of iridescence. it emerges from the threefold chalice as a floating bubble alights on a flower. within this iridescen

ANALYSIS OF THE 5 6 INITIATION

armony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate

of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly, we can see that the rose and cross resumes and completes i.n.r.i. and that i.n.r.i conceals i.a.o, the highest name of the divine of the early gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrend

tk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the tw

cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue for

ed bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds t

ering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of

of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of ty

from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. firs

BASIL VALENTINE TWELVE KEYS

v v which can only be after its body has been absorbed by the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. this tincture is the rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of t

BLAVATSKY H P COSMOGENESIS

bolism represents it as a perfect circle with the (root) point in the centre. this sign was universal, therefore we find it in the kabala also. the western kabala, however, now in the hands of christian mystics, ignores it altogether, though it is plainly shown in the zohar. these sectarians begin at the end, and show as the symbol of pregenetic kosmos this sign[[diagram, calling it "the union of the rose and cross" the great mystery of occult generation, from whence the name- rosicrucians (rose cross! as may be judged, however, from the most important, as the best known of the rosicrucians' symbols, there is one which has never been hitherto understood even by modern mystics. it is that of the "pelican" tearing open its breast to feed its seven little ones- the real creed of the brothers

dden deity and its symbols and glyphs) appearing with every manvantara as narayan, or swayambhuva (the[[footnote(s* whether the genus of the bird be cygnus, anser, or pelecanus, it is no matter, as it is an aquatic bird floating or moving on the waters like the spirit, and then issuing from those waters to give birth to other beings. the true significance of the symbol of the eighteenth degree of the rose-croix is precisely this, though poetised later on into the motherly feeling of the pelican rending its bosom to feed its seven little ones with its blood* the reason why moses forbids eating the pelican and swan, classing the two among the unclean fowls, and permits eating "bald locusts, beetles, and the grasshopper after his kind (leviticus xi. and deuteronomy xiv) is a purely physiologi

BLUE EQUINOX

behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake

ed its modern meaning on account of the corruptions that crept into the practices used by those in .training. the prohibitions, relatively valuable, were exalted into general rules. to .break training. is not a sin for anyone who is not in training. incidentally, it takes all sorts to make a world. imagine the stupidity of a universe full of arhans! all work and no play makes jack a dull boy. 68. the rose must re-become the bud born of its parent stem, before the parasite has eaten through its heart and drunk its life-sap. the english is here ambiguous and obscure, but the meaning is that it is important to achieve the great work while you have youth and energy. 69. the golden tree puts forth its jewel-buds before its trunk is withered by the storm. repeats this in clearer language. 70. th

BOOK OF ENOCH

and i said to him "behold i am here my son, for you have come to me" 106.9] and he answered me, and said "because of a great matter i have come to you, and because of a disturbing vision, have i come near. 106.10] and now hear me, my father, for a child has been born to my son lamech, whose form and type are not like the type of a man. his colour is whiter than snow, and redder than the flower of the rose, and the hair of his head is whiter than white wool. and his eyes are like the rays of the sun; and he opened his eyes and made the whole house bright. 106.11] and he was taken from the hand of the midwife, and he opened his mouth, and blessed the lord of heaven. 106.12] and his father lamech was afraid and fled to me. and he does not believe he is sprung from him but thinks him to be fro

BOOK T

ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of

" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30

flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet a

l dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air prince and emperor of the sylphs and sylphides. xvi. the princess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the aegis of minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar wit

cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. arrangement, peace restored; truce; truth and untruth; sorrow and sympathy. aid to the weak; arrangement; justice, unselfishness; also a tendency to repetition of affronts on being pardoned; injury when meaning well; given to petitions; also a want of tact, and asking question of little moment; talkative. chokmah of vau. quarrel made up

sion in relations: actions sometimes selfish, sometimes unselfish. herein rule the great angels hb:yzlal and hb:mnhal. xxviii. the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of saturn and libra. disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in platonic pleasures; singing, faithfulness in promises

money transactions, selfish and dissipated, yet sometimes generous: deceitful in words and repetitions; the whole according to dignity. binah of hb:v (unhappiness, sorrow, and tears. herein rule the great angels hb:hryal and hb:hqmyh as lords of the decan. xxix. the lord of rest from strife four of swords two white radiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below* book t page 15 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 on the points of two small daggers, are jupiter and libra, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, ye

inality. according to dignity as usual. chesed of hb:h (gain of money or influence: a present. herein do hb:kvqyh and hb:mndal bear rule. xxxix. the lord of defeat five of swords two rayed angelic hands each holding two swords nearly upright, but falling apart of each other, right and left of the card. a third hand holds a sword upright in the centre as though it had disunited them. the petals of the rose, which in the four had been reinstated in the centre, are torn asunder and falling. above and below are venus and aquarius for decan. contest finished and decided against the person; failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting; loss and vileness of nature; malicious, slanderous, lying, spiteful and tale-bearing. a busybody and separator o

ance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels hb:rha'aal and hb:yyvhl. xli. the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords "just touch" each other, the central sword not altogether dividing them. the rose of the previous symbols of this suit is held up by the same hand which holds the central sword: as if the victory were at its disposal. symbols of moon and aquarius. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the point of gaining, through not continuing the effort. love of abundance, fascinated by d

huffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cross. this cross has a dot in the center and is marked "red on white" the ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked "bright pale yellow "glowing orange scarlet "deep blue. the next ring outward is div

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

the titles on the major arcana cards "death" is not necessarily death "justice" is not necesasrily justice; the "devil" not necessarily the devil, and so on. but going by our method, there are far more possibilities. you might be struck by the small boat in the background and associate it with travel. or you might be impressed by the sun rising (or setting) between the two towers on the right; or the rose on the banner; or the bishop-like figure. there are so many lesson nine: divination/ 113 114/ auckland's complete book of witchcraft things which might strike you forcibly. you will find it is a different thing each time you read the cards, giving a different and therefore far more personal reading for each individual. so, don't go by the book. use your own powers. in interpreting, you mi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ve roses across the map, saying: near or far, o'er land and sea, a lover true i call to me* light a pure white candle and taking a sixth rose (six being the number of venus and love, pluck from it in turn five petals and burn each in the candle flame, saying: burn a pathway to my door, five rose petals now are four, four to three in candle fire, bringing closer my desire. from three to two i burn the rose, love no hesitation shows, from two to one till there is none, the spell is done, come, lover, come* place the map and the roses, the candle and a vase with the rose from which you plucked the petals, in a safe place near an uncurtained window until the candle has burned down* then put all the roses in the vase in your bedroom and when they die repeat the spell if necessary [insert pic p2

CHRONOLOGIA RORISPERGIUS

the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlig

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

re about a month and i realised that i was at the epicentre of what i'd always heard about all my life..i was literally working, sitting, in the middle of bill clinton's political machine. it was where he made his pay offs, where he repaid favours to people for campaign support. i was in an interesting seat and i knew it. if you needed a million dollars, you had to get your application handled by the rose law firm and pay them $50,000. there were five other companies in the state of arkansas that were actually more qualified in bond structuring and applications, but the rose law firm got 'em all [this, by chance, was the law firm run by hillary clinton (cfr "i started checking around, and i kept asking..the comptroller, bill wilson..how did people make payments on these loans? he looked at

it? webb hubbell, hillary clinton."43 nichols said that when reporters made inquiries about the park-o-meter loans, they found that instead of making parking meters, park-o-meter was actually building retrofit nose cone compartments that were being shipped to mena. the nose cones were being used to smuggle drugs back into the country and onto the streets of america! nichols went on "webb hubbell, the rose law firm, are guilty, i say to you, of conspiring to defraud the state of arkansas, the federal government, and conspiring to solicit the sales and the laundering of money for illegal drugs. this is your president. this is his circle of power. these are the people when he got elected president..he took them straight to washington with him" webster "webb" hubbell was named acting us attorn

tem turned off, and the files on clinton were stolen. in arkansas, no autopsy need be performed on anyone ruled to have committed suicide, even if the evidence points to murder. this law was introduced by bill clinton in one of his last acts as governor. the death most publicised in connection with bill clinton is that of his lifelong friend, vincent foster, a lawyer at hillary clinton's company, the rose law firm. his death by 'suicide' came during investigations into the financial scandal known as the whitewater affair. the clintons said their investment in the madison savings and loans company was a loss-maker. others say it was a scam to skim off federal money. what is beyond question is that it cost the taxpayers $60 million. robert fiske was named as special prosecutor to lead the 'i

ing investigations into the financial scandal known as the whitewater affair. the clintons said their investment in the madison savings and loans company was a loss-maker. others say it was a scam to skim off federal money. what is beyond question is that it cost the taxpayers $60 million. robert fiske was named as special prosecutor to lead the 'investigation' into whitewater and that same week, the rose law firm began to shred documents. one of the shredders, jeremy hedges, said "they had his [fosters] initials pretty much all over .everything from the box to the manila files to- i even saw his signature on one of the rose firm letterheads."47 a demonstration was held outside the rose offices when people heard what was going on. again in that same week, there was a fire at the worthen ba

ss than two years earlier, the bank had earned a profit on a transaction involving student loans controlled by bill clinton. the size of the profit $2.8 million.48 clinton channelled adfa funds through the worthen bank after 1988. the fire there destroyed documents related to the whitewater investigation. on july 20th 1993, vincent foster, a senior partner with hillary clinton and webb hubbell in the rose law firm before his appointment as white house deputy counsel, and the man handling the clinton's personal legal affairs, was found shot dead at fort marcy park, off the george washington parkway on the west bank of the potomac river across from the capital. the verdict was our old friend: suicide. the gun was still in his hand, which is hardly what would have happened as he reacted to th

hite house, the supposed centre of power in the most powerful country in the world. and people go on allowing it to happen. clinton was actually re-elected in 1996! there is another intriguing aspect to the foster story. documents shown to the london sunday telegraph reveal that foster was jetting around the world and making strange visits to switzerland while still working in private practice at the rose law firm.50 records show that he was flying with delta airlines (at discount rates only available to senior government officials or those involved in work for the federal government, before he was publicly connected in any way to the government. twice he made trips to switzerland with american airlines and swiss air, staying for little more than 24 hours before returning home. switzerland

DAVID ICKE CHILDREN OF THE MATRIX

exuality and fertility, and of the moon and venus. the stone baptismal bowls found in every christian church are symbolic of the "magic stone bowl" of the serpent cult or illuminati described in the edda. the gothic "christian" doorways and the ridges around them are depictions of the vulva and many even have a clitoris symbol at the top of the arch. the same is depicted in windows and especially the rose windows of the gothic cathedrals. at chartres they have a window featuring the "rose of france" with "mary" in the centre. rose windows face west, the sacred direction of female deities. the red rose is symbolic of the goddess and so we have the rosicrucians with their red rose and cross symbols. they are a major strand in the illuminati web and claim a lineage to ancient egypt and back t

" in the centre. rose windows face west, the sacred direction of female deities. the red rose is symbolic of the goddess and so we have the rosicrucians with their red rose and cross symbols. they are a major strand in the illuminati web and claim a lineage to ancient egypt and back to "noah, that symbol of the reptilian bloodline. another elite network is the secret society known as the order of the rose, which includes the former canadian prime ministers brian mulroney and pierre trudeau, both satanists.8 trudeau is famous for wearing a red rose in his lapel. some branches of freemasonry feature the rose and cross in their rituals. once again, the christian mother mary is associated with the rose because she is a symbol of goddess worship. the romans called the rose the "flower of venus"

ir rituals. once again, the christian mother mary is associated with the rose because she is a symbol of goddess worship. the romans called the rose the "flower of venus" and 172 children of the matrix this was a term used for the goddess, including queen semeramis. the red rose was symbolic of female sexuality and the white rose or lily is the virgin goddess. christians associated mary with both the rose and the lily and they called her the "holy rose. this is the same title given to the indian great mother. the rosary used so widely in the roman catholic mother-son cult was copied from the "rosary of the mantras" worn by the indian destroyer-goddess kali ma. arabs called their rosaries wadija or "rose garden" and the latin version of this, rosarium, described the early rosaries in mother

DAVID ICKE THE BIGGEST SECRET

ed, positive expression of the female energythat they have sought to suppress, not the female energy itself.the gothic cathedrals and christian churches are full of sun, astrological, goddessand sexual symbolism. the great gothic doorways and the ridges around them aredepictions of the vulva and many even have a clitoris symbol at the top of the arch. thesame is depicted in windows and especially the rose windows of the gothic cathedralswhich face west, the sacred direction of female deities. carvings on other medievalchurches have been found which portray monks and priests having sex with young girlsand wearing animal heads. this is what the satanists still do today. the sheela-na-gigsymbols in old churches, particularly prevalent in ireland, represent naked women withspread legs and insi

teric friends, including thefamous opera singer, emma calve, and claude debussy, the grand master of the prioryof sion as well as the rosicrucians. sauniere and calve began a close relationship andshe visited him at rennes-le-chateau. calve was at the heart of the occult movementsin france and one of her intimates was the marquis stanislas de gualta, a founder of themodern version of the order of the rose-croix, the rosicrucians.20 most of the grandmasters of the priory of sion have rosicrucian connections. another of calves friendswas jules bois, a notorious satanist, and close associate of a fellow satanist,macgregor mathers.21 encouraged by bois, mathers established the british occultsociety, the order of the golden dawn, of which the satanist, aleister crowley, was amost prominent memb

salem. a cutting with a picture of asmodeus inchains was found among saunieres possessions. a plate glass window features marymagdalene anointing the feet of jesus and a statue of mary magdalene includes a skull ather feet- that symbol of the templar rituals. the floor is laid out with the black and151white squares of a masonic temple. a feature of the sauniere-inspired decoration in thechurch is the rose and the cross. this is the symbol of the secret society called therosicrucians or rose croix and it goes back to ancient times. templar artefactsretrieved from paris and cyprus feature the rose and cross.28 the rose once again relatesto goddess worship and sexual symbolism. the romans knew the rose as the flower ofv enus (v enus= semiramis) and it was the badge of her sacred prostitutes

y called therosicrucians or rose croix and it goes back to ancient times. templar artefactsretrieved from paris and cyprus feature the rose and cross.28 the rose once again relatesto goddess worship and sexual symbolism. the romans knew the rose as the flower ofv enus (v enus= semiramis) and it was the badge of her sacred prostitutes. in thev enus sexual mysteries, anything sub rosa meaning under the rose, was not to berevealed to the uninitiated.29 mother mary, when used as a symbol for the goddessenergy, was referred to as the rose, rose-bush, rose-garland or mystic rose.30 thename rose may also come from eros, the symbol for sexual love. the rosicrucians linkinto the brotherhood network, as do the jesuits. saunieres brother, alfred, was a jesuit.the guy at the museum in rennes-le-chatea

the church establishment was increased still further bythe publication of the rosicrucian manifestos in 1614 to 1616 which claimed to beissued by a secret group of initiates in germany and france. they pledged to transformthe world with the esoteric knowledge and herald a new era of religious and politicalfreedom. the catholic church and the holy roman empire were fiercely condemned.the order of the rose cross or rosicrucians, however, was no new fad. it wasfounded, apparently, at least as long ago as the pharaoh thothmes iii in the 15thcentury bc. his personal seal (cartouche) is used on modern rosicrucian literature7 andthe rosicrucians connect with the royal court of the dragon in ancient egypt. it is nowwidely believed by researchers that the manifestos were written by the germanesote

. these included the roseand the cross and bunches of grapes- the vine, the bloodlines.14 bacon also used tarot164symbolism in his codes, including the numbers 21, 56 and 78, which are related todivisions in the tarot deck.15 in a shakespearean folio of 1623, the christian name ofbacon appears 21 times on page 56.16 the term rota mundi frequently occurs in theearly manifestos of the fraternity of the rose cross. rearrange the letters in rota andyou get taro, the ancient name for the tarot cards.7 shakespeare is known as the bard.a bard was a druidic initiate of the secret knowledge and, the concise oxforddictionary tells me, there is another definition of bard. a slice of bacon placed onmeat or game before roasting. the famous globe theatre in london where the playswere performed was built

rdered her daughter, kelly, to perform oral sex onclinton while clinton was doing the same with cathy. she recalls the followingexchange:clinton pushed his way out from under me and told bush while he glanced around for thecamera: you didnt need to do that. im with you anyway. my position does not need to becompromised. clinton was apparently referring to the blackmail tactics amongst the orderof the rose elite. world leaders were always compromised through covertly filmed bizarresexual activity as was my experience at the bohemian grove.35 (the order of the rose isanother exclusive secret society)after this encounter, bush and clinton, discussed introducing clintons daughter,chelsea, to the child abuse scene, cathy says. bush offered to open her up. clintonsaid he would have to discuss it

hite house bedroom with other slaves, including one controlled by the ussenator, arlen spector. mulroney then arrived to rape them after activating their sexslave programming.75 cathy says she noticed that one of the slaves had a red rosetattooed on her left wrist and other people she met over the years, including mulroney,wore the symbol of the red rose which indicates membership of the order of the rose,an elite offshoot of the rosicrucians. other people connected to the order of the roseinclude clinton, bush, byrd, bennett and trudeau. how fascinating, then, that theunited kingdom labour party should change its party symbol in the 1980s to a. redrose.the handlers of slaves like cathy carry with them a black or grey three-ringnotebook- often these days a laptop computer- which lists the

ding to theexperiences of cisco wheeler and many of the other victims and therapists involved in thissubject, the child of the elite families are conceived according to ancient rituals and theirprogramming is agreed and set out largely before they are even born. one of these pre-birth rituals is called the moon child ceremony. mothers who give birth to a so-calleddark child are called a rosemary- the rose of mary. roman polanski, the husband ofsharon tate, the actress murdered by charles mansons cult, made a film calledrosemary s baby. polanskis film was about a woman impregnated by a demon summonedby a satanic cult. over the centuries it became understood that if you torture a child in thewomb the baby would disassociate or split and so mothers are traumatised duringpregnancy to traumatis

DION FORTUNE CEREMONIAL MAGIC UNVEILED

tem i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys to his system from the mysterious manuscripts, and that these connect up with the genuine european tradition whose symbol is the rose on the cross, and concerning which so little is known. i cannot prove this statement on the physical plane, because i have never been allowed a sight of those manuscripts or any opportunity to test the statements that are current in the order concerning its origin; but from the psychic experiences i have had in connection with the "golden dawn" i have formed the above opinion, for what my

DION FORTUNE MYSTICAL QABALA

e is looked upon in the qabalistic system as the number of mars. consequently the pentagon, the five-sided figure, is the symbol of mars, and any altar to mars should be pentagonal or five-sided, likewise any talisman. the fivepetalled tudor rose, which is another symbol of mars, requires more explanation; but when we remember the intimate association between mars and venus in mythology, and that the rose is the flower of venus, we get a clue to the significance of the symbolism. the lines of force, crossing over on the tree, go from geburahmars to netzach-venus through tiphareth, the place of the redeemer, the centre of equilibrium, in the same way that caesed and hod connect up, as is clearly indicated in the yetziratic text, which says of hod that it has its root in the hidden places of

in the same way that caesed and hod connect up, as is clearly indicated in the yetziratic text, which says of hod that it has its root in the hidden places of gedulah, the fourth sephirah. 43. realising, then, the intimate relationship between the diagonal pairs that form the four corners of the central square [page 186] of the tree, we understand the linked relationship indicated by the form of the rose with its five petals. 44. the sword, the spear, the scourge, and the chain are all such characteristic weapons of mars that no comment is called for. 45. the four fives of the tarot pack are all evil cards, each according to its type. in fact, the five suit of swords, which is under the presidency of mars, represents contentiousness. for its best aspects are "rest from strife" and "succes

f it in the emblem of the theosophical society, which has for its badge the "serpent that holdeth his tail in his mouth" a calvary cross with the circle super imposed means initiation by the way of the cross, and the three steps are the three degrees of illumination. it is this which is the so-called rosy cross. the fanciful oblect with brambles growing over it is not an initiatory symbol at all. the rose associated with the cross in western symbolism is the rosa mundi, and is a key to the interpretation of the nature forces. on its petals are marked the thirty-two signs of the natural forces; these correspond to the twenty-two letters of the hebrew alphabet and the ten holy sephi roth; these in their turn are assigned to the thirty-two paths of the tree of life, and this is the key to the

ural forces; these correspond to the twenty-two letters of the hebrew alphabet and the ten holy sephi roth; these in their turn are assigned to the thirty-two paths of the tree of life, and this is the key to the understanding of the rosa mundi. the curious scribbles that are called the sigils of the elementary spirits are made by drawing lines from one to another of the letters of their names on the rose. 91. in the light of this exp]anation we are at no loss to understand the value of the claims of those organisations which sport a floral emblem as their symbol. they are on a par with those of the gentleman who demanded of his haberdasher a public school tie with a bit of red in it. 92. the cube is usually said to be assigned to tiphareth because it is a six-sided figure, and six is the

the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle. the rose. tarot cards: the four sevens. seven of wands: valour. seven of cups: illusory success. seven of swords: unstable effort. seven of pentacles: success unfulfilled. colour in atziluth: amber. briah: emerald. yetzirah: bright yellowish green. assiah: olive, flecked with gold. i mystical qabala page 151 i 1. netzach, the sphere of venus, is best understood by contrasting it with hod, the sphe

rnal sephirah at the head of the pillar of mercy. but with netzach a great change comes over our mode of apprehending the different types of existence assigned to each sphere. hitherto we have perceived by means of intuition; our apprehensions have been formless, or at least represented by highly abstract symbols; there are no more of these after tiphareth, but we come to such concrete symbols as the rose, assigned to venus, for netzach, and the caduceus, assigned to mercury, for hod. 3. as has been seen, we conceive of the higher sephiroth under the aspect of factors of martifestation and functions. we saw in our study of tiphareth how the mediating intelligence, as the sepher yetzirah calls it, broke up the white light of the one life as in a prism so that it becomes the refulgent splend

astity and lust. 34. the correspondence in the microcosm is with the loins, hips, and legs. these, it will be noted, form the setting of the generative organs, but not the generative organs themselves, and bear out the idea previously shadowed forth, that the goddess of love and the fertility goddess are not one and the same thing. 35. the symbols assigned to netzach are the lamp, the girdle, and the rose. the girdle and rose are self-explanatory, for they are traditionally associated with venus. the lamp, however, requires more explanation, for the classical associations afford us no clue on this point. we must turn to alchemy. 36. the four elements are associated with the four lower sephiroth, and of these the element of fire is associated with netzach. the lamp is the magical weapon use

ed by tradition, will have built up the psychic connection between the plant and the force, and as in all such traditional associations, once established, the link is easily recoverable by those who know how to make use of the constructive imagination. whether there is any intrinsic relationship between the nature of the plant and the nature of the force to which it is assigned, as in the case of the rose to venus and the lily to the virgin mary, such a relationship is speedily established by the worshippers of a cult and equally speedily recoverable by those who follow in their footsteps, even after a lapse of centuries. therefore for all practical purposes there is such a relationship, not only in relation to the plants assigned to a particular deity, but in relation to animals as well

DION FORTUNE PSYCHIC SELF DEFENSE

d that these visitations were absolutely out of the ordinary course of events came on may 30. about midnight i was suddenly awakened by a voice calling loudly 'look out' and at once i became aware of a red serpent coiling and uncoiling itself under my bed, and reaching out onto the floor with its head. just as it was about to 43 of 103 attack me i jumped through my window, and came to earth among the rose bushes below, fortunately with no more damage done than a badly bruised arm "after this there was absolute peace until june 30, when the real climax came. i had seen the thing again on the night of the new moon, and had noticed considerable changes in its appearance. especially it seemed far more active, while its long hair had changed into serpent heads. the night after i was awakened by

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rosicrucian fraternity in the mid-nineteenth century, no fewer than ten currently existing rosicrucian groups have been founded. in 1968 an english edition of the rosicrucian works of andrae, edited by paul m. allen, made them generally available to the public again. sources: allen, paul m. a christian rosenkreutz anthology. blauvelt, n.y: rudolf steiner publications, 1968. mcintosh, christopher. the rose cross unveiled. wellingborough, england: aquarian press, 1980. waite, a. e. the brotherhood of the rosy cross. london: rider, 1924. yates, frances a. the rosicrucian enlightenment. london: routledge& kegan paul, 1972. andreasson, betty betty andreasson, who in 1967 claimed she experienced an encounter with ufo beings, became the subject of one of the first controversies over the claimed c

r of sovereign templar initiates that focuses upon what are understood to be the traditional teachings of the templars. cercle international is headed by the grand master, currently fr. raymond bernard. there are national organizations in various countries and an english-speaking division, circles international, headquartered in plainfield, indiana. sources: bernard, raymond. the secret houses of the rose-croix. london: francis bacon lodge, 1981. ceremancy alternative term for ceroscopy, or divination through the shapes of molten wax dripped into water (see also molybdomancy) ceremonial magic ceremonial magic, also known as ritual magic, is a highly disciplined form of magic in which ceremony and ritual become the central tools used in the magical operation. as described in the older grimo

intensive course in clairvoyance. they also learn to do past-life readings, and reincarnation is generally accepted by those associated with the church. the church grew through the mid-1970s and in 1976 a branch in seattle, washington, opened under the leadership of bishops menuard slusher and mary ellen flora. additional churches have been founded throughout california. in anaheim, the church of the rose, an affiliated congregation, operates the southern california psychic institute. more recently, the seattle branch has become independent of the berkeley branch but continues to operate under the same name with branches in washington and oregon. it operates the washington psychic institute. the church of divine man is headquartered at 2018 allison way, berkeley, ca 94704. it publishes a t

ten in french and published in paris, the first in 1561 and the second in 1572. fontaine s claims to the authorship of the latter work have frequently been disputed, but the former is almost certainly his, and is a curious production. at the outset the author professes himself an expert in hermetic philosophy, and thereafter he proceeds, in poetry of an allegorical style that recalls the roman of the rose, to describe the different processes involved in achieving a transmutation. there is little in this metrical treatise that indicates that the writer was an alchemist of any great ability, but he certainly possessed a distinct gift for writing pleasant verse. sources: fontaine, jean de la. la fontaine des amoureux de science. paris, 1561. la fontaine perilleuse. paris, 1572. fontenettes, c

are believed to guide the fraternity in its course. the individuals composing the third level are equivalent to the great white brotherhood or the hidden masters spoken of by other occult orders. the fraternity may be contacted at box 5094, covina, ca 91723. it publishes several periodicals including the hidden light and has a web presence at http//www.lvx.org. sources: clark, paul a. the book of the rose. covina, calif: fraternity of the hidden light, 1985. fraternitas rosae crucis the fraternitas rosae crucis is the oldest of the several presently existing rosicrucian bodies. founded by paschal beverly randolph (1825.75) in 1858, its first lodge opened in san francisco in 1861. the fraternity had an unstable history throughout the nineteenth century, as randolph moved around the country;

lvania. it was headed by a council of three and the hierarch of eulis. included in that complex were the humanitarian society and the clymer health clinic, both of which continue randolph s and clymer s concern for naturalistic health services. last known address: c/o beverly hall, quakertown, pa 18951. sources: clymer, r. swinburne. the age of treason. quakertown, pa: humanitarian society, 1959. the rose cross order. allentown, pa: philosophical publishing, 1916. the rosicrucian fraternity in america. 2 vols. quakertown, pa: rosicrucian foundation, 1935. the rosy cross: its teachings. quakertown, pa: beverly hall, 1965. deveney, john patrick. paschal beverly randolph: a nineteenth- century black american spiritualist, rosicrucian, and sex magician. albany: state university of new york pre

search into lost knowledge organization, 1969. glastonbury scripts title given to a series of nine booklets edited by frederick bligh bond containing various automatic writing communications concerning glastonbury abbey and its history (1) the return of johannes (2) pages from the book of immortal remembrance (3 and 7) life of hugh of avalon (4) life of abbot ailnoth (5) the vision of mathias (6) the rose miraculous (8) the founding of the first christian church, and (9) king arthur and the quest of the holy grail. number 1 contains writing obtained by bond with the medium john alleyne (psudonym of j. allen bartlett. the communicator claimed to be johannes bryant, a monk of glastonbury of the period 1497.1534. numbers 3, 4, and 7 are the work of two american sitters to whom the history of

their victories in messages wrapped in laurel leaves, delivered to the senate. laurin (or der kleine rosengarten) a tyrolese romance of the late thirteenth century, attached to the saga-cycle of dietrich of bern. laurin, a dwarf, possessed a magic rose-garden into which no one could enter without losing a hand or a foot. dietrich and his follower witege entered the garden, and witege rode through the rose bushes. laurin appeared on horseback and dismounted witege. he was challenged by dietrich and, because he wore his cloak of invisibility, laurin wounded him. dietrich then persuaded him to try a wrestling match, during which he wrenched off laurin s belt, the source of his superhuman strength. thus dietrich overthrew laurin. laurin invited dietrich and his followers to his mountain home

in the process of return to the divine. the lectorium rosicrucianum is unique in its espousal of the concept of two nature orders. humans are born into this nature order, the seventh cosmic region, that is, the world of nature. humans also carry a remnant of their origin in the sixth cosmic region, where they exist as an immortal seed. their purpose on earth is to cooperate with the blossoming of the rose of the heart, the christ principle within, in the process of transfiguration and return. from their headquarters in holland, the order has initiated an extensive translation and publishing program in english, german, french, portuguese, swedish, and other european languages. a periodical, pentagram, is published in five languages. the lectorium rosicrucianum can be contacted at bakenesser

de her initial appearance. she was dressed in white with a golden rosary in her left hand. she indicated that her messages would be primarily for the priests and nuns, and called for the community to gather at the spot, which should be blessed. bishop obviar did the blessing on september 15. in the midst of the ceremony, castillo entered a state of ecstasy (trance, and all experienced the fall of the rose petals. in the meantime, mother cecilia also began receiving messages purporting to be from mary by a process commonly called clairvoyance, but in catholic circles is known as interior locution. she began keeping a record of them in her diary. on september 16, mary requested a statue of her be created showing her form in the apparitions as was later revealed as our lady the mediatrix of a

auty and tradition. the art displayed had a mystical or occult theme. peladan also did much to promote richard wagner s music in france. unfortunately, for the art world, the order died with peladan s death immediately after the end of world war i. sources: aubrun, r. g. peladan. paris: sansot, 1904. mcintosh, christopher. eliphas levi and the french occult revival. new york: samuel weiser, 1972. the rose cross unveiled: the history, mythology and rituals of an occult order. wellingborough, northamptionshire, uk: aquarian press, 1980. peladan, josephin. comment on devient mage. paris, 1892. la decadence esrhetique. paris: dalou, 1888. le vice supreme. paris: labrairie de la presse, laurens, 1886. l ordre kabbalistique de la rosecroix an important french rosicrucian order created in 1888, t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

it was withdrawn the form once more became latent among the ashes. this notable experiment was said to have been performed before the royal society of england, and to have satisfactorily proved that the presence of heat gave a sort of life to the plant apparition, and that the absence of nourishment caused its death. the poet abraham cowley was quite delighted with the story of the experiment of the rose and its ashes, since he believed that he, too, had detected the same phenomenon in letters written with the juice of lemons, which were revived with the application of heat. he celebrated the mystic power of caloric in a poem: strange power of heat, thou yet dost show, like winter earth, naked, or cloth d with snow. but as the quick ning sun approaching near, the plants arise up by degree

s, and all kind nature s characters appear. so nothing yet in thee is seen, but when a genial heat warms thee within, a new-born wood of various lines there grows; here buds an a, and there a b, here sprouts a v, and there a t, and all the flourishing letters stand in rows. pagenstecher, gustav encyclopedia of occultism& parapsychology. 5th ed. 1168 the rationale of this famous experiment made on the rose ashes was attempted by kircher. he supposed the seminal virtue of every known substance and even its substantial form resided in its salt. this salt was concealed in the ashes of the rose, and adding heat put it in motion. the particles of the salt were quickly sublimed and by being moved about in the vial like a vortex, the particles arranged themselves in the same general form they had

agreed (rayleigh, pp. 275.90. he died june 30, 1919. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. rayleigh, lord. presidential address. proceedings of the society for psychical research 30, 70 (1918.1919. rays from the rose cross (magazine) monthly publication of the rosicrucian fellowship founded by max heindel (1865.1919. it may be ordered from the fellowship s headquarters at 2222 mission ave, oceanside, ca 92054-2399. the magazine is also available on the society s homepage at http//www.rosicrucian.com/rays.htm. sources: rays from the rose cross magazine. http/ www.rosicrucian.com/rays.htm. march 8, 2000

a corporation to hold church charters and ministerial credentials for otherwise autonomous congregations and mediums. the association promoted spiritualism but held a minimum of beliefs, including the idea that spiritualist communication with the deceased is taught by the bible. it provided a study course in spiritualism. last known address: p.o. box 68-313, miami, fl 33138. rose in ancient rome, the rose, the flower of venus, was the badge of the sacred prostitutes. the rose additionally symbolized silence. eros, in greek mythology, presents a rose to the god of silence. things spoken under the rose or sub rosa were the secrets of venus sexual mysteries, later generalized to refer to keeping any secret. the use of red and white roses symbolized the sexually active and virginal goddess res

dditionally symbolized silence. eros, in greek mythology, presents a rose to the god of silence. things spoken under the rose or sub rosa were the secrets of venus sexual mysteries, later generalized to refer to keeping any secret. the use of red and white roses symbolized the sexually active and virginal goddess respectively and set the stage for the later christian sexual symbolism possessed by the rose. that symbolism survives today in the predominate use of roses at weddings and as gifts for valentine s day. in christian rome it was the custom to bless the rose on a certain sunday, called rose sunday. the custom of blessing the golden rose came into vogue about the eleventh century. the golden rose thus consecrated was given to princes as a mark of the roman pontiffs favor. the christi

eddings and as gifts for valentine s day. in christian rome it was the custom to bless the rose on a certain sunday, called rose sunday. the custom of blessing the golden rose came into vogue about the eleventh century. the golden rose thus consecrated was given to princes as a mark of the roman pontiffs favor. the christian use of the older rose symbolism achieved its most artistic expression in the rose windows of the medieval cathedrals. in the east, it was believed that the first rose was generated by a tear of the prophet mohammed, and it was further believed that on a certain day in the year the rose had a heart of gold. in the west of scotland, if a white rose bloomed in autumn it was a token of an early marriage. the red rose, it was said, would not bloom over a grave. if a young g

w which of them would be her husband, she would take a rose leaf for each of her sweethearts, and, naming each leaf after one of her lovers, she would watch them until one after another they sank, and the last to sink would be her future husband. rose leaves thrown upon a fire gave good luck. if a rose bush was pruned on st. john s eve, it would bloom again in the autumn. superstitions respecting the rose are more numerous in england than in scotland. the rose became a prominent symbol in occultism at the beginning of the modern age. it appeared on the family crest of martin luther, seemingly the ultimate source of the rosicrucians juxtaposition of the rose and cross. earlier it had been used in the symbolism of alchemy. both pagan and christian folklore cites the rose as a symbol of regen

appeared on the family crest of martin luther, seemingly the ultimate source of the rosicrucians juxtaposition of the rose and cross. earlier it had been used in the symbolism of alchemy. both pagan and christian folklore cites the rose as a symbol of regeneration and love. sources: walker, barbara. the woman s encyclopedia of myths and secrets. san francisco: harper& row, 1983. wilkins, eithne. the rose-garden game. london: victor gallancz, 1969. rose, ronald k(riss) h(ume (1920) australian author who has investigated parapsychology and written extensively on the subject. he was born on march 9, 1920, at lakemba, new south wales, australia. after many years of employment in public relations for the new south wales railways (1935.49) he returned to school and earned his degree at the univ

visit to europe in 1907 he met a mysterious occult rosicrucian who took him to a rose cross temple on the borders of germany and bohemia, where he was initiated. heindel expounded his version of rosicrucian teachings, with obvious roots in theosophy, in his book the rosicrucian cosmo-conception (1909) and established various fellowship centers. he also founded the fellowship s magazine rays from the rose cross. in 1911, the fellowship was established at mt. ecclesia, a plot of land in oceanside, california, to disseminate rosicrucian philosophy through books, magazines, lectures, and correspondence courses. the oceanside headquarters now cover a vast estate with stucco temples, a healing department, and a vegetarian restaurant at nearby el toro marine base. much of heindel s teachings see

ese bits of evidence are so scanty that any reasonable and workable hypothesis that such a society ever existed can scarcely be founded upon them. waite humorously stated that he was not able to trace the eastern progress of the brotherhood further than the isle of mauritius, where it is related in an odd manuscript that a certain comte de chazal initiated sigismond bacstrom into the mysteries of the rose cross order in 1794, but nothing is known about the comte de chazal or his character, and it is possible that bacstrom might have been one of those persons who, in all times and countries, have been willing to purchase problematical honors. bacstrom s manuscripts attained a new importance later, when they passed into the hands of frederick hockley, an important figure in the revival of ma

the flurry of interest in rosicrucianism in the century following the initial announcement of the existence of a rosicrucian brotherhood was followed in the eighteenth and nineteenth centuries by the development of speculative masonry, especially in scotland, and the inclusion of rosicrucian degrees amid the mass of others. such rosicrucian degrees survive to the present in the eighteenth degree, the rose-croix, of the ancient and accepted rite and the rsycs degree of the royal order of scotland. however, the first of the modern rosicrucian organizations was founded around 1861 by paschal beverly randolph (1825.1875. randolph claimed that in the 1850s he traveled to france, made contact with the rosicrucian fraternity, and was named grand master for the americas of the organization. unfort

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ission of sufi teachings. the mathnavi of jalal ad din ar-rumi (d.1273) is often called the qur an of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al

rishna s ambassador, he traveled to the world s parliament of religions in chicago in 1893, where he electrified the audience with his address. 25 the akashic record is the karmic archive of a planet, which can be accessed through psychic mediation. akasha is the plastic medium of the planet s astral body. 26 the torah begins with the word b reshith; the zohar begins with the word beshoshanah( by the rose; the sefer yetzirah begins with bishaloshym( by thirty; and the qu ran begins with bismaallah( in the name allah. 27 idra rabba 29. 28 idra zuta 56, 57. 29 saradananda, swami. sri sri ramakrishna lilaprasanga, trans. as sri ramakrishna the great master by swami jagadananda. sri ramakrishna math, madras, india. sannyasin is a title denoting that one has completely and literally renounced a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

iani rosencreutz (strasbourg, 1616, the latter certainly by johann valentin andreae, a lutheran pastor, who may also be the author of the translation from boccalini and the other manifestoes, though this is not certain.1 it would seem that rosicrucianism, as it emerges in germany in the early seventeenth century, has lutheran connections; one explanation of the rosicrucian emblem of the cross and the rose which has been put forward is that it is an imitation of luther's emblem.2 "christian rosencreutz, the founder, seems entirely mythical; perhaps this name, too, is an allusion to luther. but the rosicrucians were magical, hermetic, cabalistic lutherans and particularly addicted to alchemical symbolism of which "the chemical wedding of christian rosencreutz" 3 is an elaborate and incompreh

nto romans, lutherans, and calvinists are unreal and to be disregarded since all are at bottom the same and tend to the same end.5 we thus have in 1 on this question, see arnold, op. cit, pp. 85 ff. 2 luther's emblem, a cross within a rose, is reproduced in the chymische hochzeit, ed. maack, p. xlviii, as the explanation of the "rosy cross. other interpretations relate the name to the meanings of the rose in alchemy (see c. g. jung, psychology and alchemy, london, 1953, pp. 74-5. the lutheran flavour of rosicrucianism as it appears in the manifestoes may be due to these being a lutheran adaptation of an earlier movement. 3 english translation in waite, op. cit, pp. 99 ff. 4 see above, p. 312. 5 summum bonum, frankfort, 1629, epilogue. this work, which passed under the name of r. frizius, w

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of

d us how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

beneath the burden of unutterable anguish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the temple of humanity at large, but since "when the rose adorns itself, it adorns the garden" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he endeavored to consummate their marriage before granting her wish to meet the grand master. but the queen

o a great extent, and gave man a better chance to draw to himself materials which will allow him to form altruistic purposes and desires. thus the age of altruism was there inaugurated. by faith in this blood, and by imitation of the christ life the sons of seth are therefore provided with a means of purging from themselves the curse of selfishness; while the sons of cain were given the emblem of the rose and the cross to teach them to work faithfully to make the molten sea, the philosopher's stone, and to find the new word which shall admit them to the kingdom, for they believe more in works than in faith. the accompanying chart shows graphically the three ages mentioned in this article (1) the first age, when each human being was a complete creative unit, male-female, double sexed, and r

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

,thefestivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this he revised continually, creating the final form of the rituals under the titles of'mysterium briah'and'mysterium atziluth, in the late 1930s. these were printed between 1937 and 1943 and constitute the summationofwaite's mystical philosophy in dramatic form. their correct performance requires such 267an exalted stateofconsciousness on the partofeach of the participants that theirwor

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy with..enochian magic, and placed this exhortation as a foreword to a transcription

who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentin

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

GILBERT THE MAGICAL MASON

nspicuous by any special garment or insignia, to the world. 3. that they should yearly meet in assembly and mutually instruct each other in the knowledge gained since last they met. 4. that every member should select a worthy person to succeed him as pupil. 5.thatthe letters c.r. should be their mark, seal and character, ever keeping them in mind of their founder, and of the christ spirit, and of the rose of silence. 6. to keep the society secret at least 100 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer than the time appointed by god, yet were they free from di

on and philosophy, and their arts of medicine; and he at last settled down in south germany about the year 1413. after several years spent in the study of the knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who it was noted was not a german) and1.0.,and instructed them fully in the precious results of his travels, and so these four fratres founded the 'fraternity of the rose and cross. they made a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rota mundi and protheus; they also designed and built the house called 'domus sancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these were c.r. the son of the deceased father's brotherofc.r.,b, a skilful painter, g.g

icrucian adeptship.drrobert fludd, also known as 'robertus de fluctibus, who was born at milgate house, bearstead, in 1574, and died in 1637, was the son of sir thomas fludd, treasurer of war to queen elizabeth; he practised medicine in the city of london for many years with great success. in bearstead church, kent, there is a fine monument to fludd, with a long inscription, and near by are still the rose farm and rose inn upon land he had owned. fludd became the first magus in england and wrote many learned works on kabalistic theosophy and rosicrucian doctrines, the most notable being hisapologia,1616,tractatus1617, andsummum bonum,1629.to him succeededsir kenelm digby(1603-1665),philosopher; poet and rosicrucian, author ofthe natureofman's soulandthe natureofbodies,also works upon medic

rvey of the past, it is obvious that very few rosicru255 cians have been permitted to publish anything relating to the fraternity, or to acknowledge their membership.thename rosicrucian has suffered greatly from the preten-34themagical masonsions of men, who falsely claiming membership, have made exaggerated, false and unreasonable statements regarding the powers and possessions of the fratres of the rose and cross. no true rosicrucian adept has asserted his power to make gold at will, or to possess such an elixir of life as could enable men to avoid death altogether, or indefinitely, as charlatans have asserted. poets and writers of romance have also shed a halo of unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and po

onym of rudolfo otreb, and under the motto ofdatrosamelapibus.our frater gardner has an almost complete set of his works which appeared from 1616 to 1638. the only work he published originally in english was his answer to the attack of parson foster, but one other first printed in latin, was published in english after his decease. the first volume written by fludd was hisapologyfor the society of the rose andcross,printed in 1616:it was republished in 1617 under the title ofanapologetictractatedefendingthesociety of the rose andcross.this defence must have been against attacks made abroad, notably by andrew libavius, as we have no record of english authors assailing the rosicrucians before this time. i may say that the original rosicrucian declarations, thefamaand theconfessioof the societ

have no record of english authors assailing the rosicrucians before this time. i may say that the original rosicrucian declarations, thefamaand theconfessioof the society first printed in germany in 1616, were not printed in english in england until 1652 in the translation by eugenius philalethes, that is thomas vaughan, a famous hermetic scholar and alchemist. fludd's apology for the society of the rose and cross, his work in which is our chief interest, is divided into three parts, the first on mystic characters, the science and art of magic, and of the cabala; the second on the impediments to the study of the ancient sciences; and the third on the secrets of nature. the different chapters have for headings, certain mottoes taken from the old german worktheconfessionof the fratemity of

has laid a tool (joshua viii, 31) the reason given being that men should not be encouraged to shape stones for religious purposes, lest they come to make statues of gods, and so become led into the worship of idols, which, however, all the races of the holy land were very prone to practise.thecubical stone receives a highly spiritualised symbolism in the christain degrees of our order, notably in the rose-croix ritual which, referring in one point to failure, loss and despair, states that the cubical stone pours forth..and;*here it is taken reverentially as a symbol of the crucifixion. in theological works christ is also referred to as the corner stone of the church, the cape stone of the church fabric and the key (stone) of heaven.theold testament had also, before the time of jesus, used

GILBERT THE SORCERER AND HIS APPRENTICE

at once by the comparative similarities ofpattern of the sceptres. and the swords.which areolllydistinguished from eachby theformerbeing.225straightandthe latter beingcurved.we shall also notice that the. deuces have peculiaritiesoftheir own, which distinguishthem.from the rest of the suit. the deuce of sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a s

period, occurred so far as onecanmake out between waking and sleeping; and we find the dream and the reality so .closely blended that it is impossible to disentangle them. thus a white witch charged withhealing,andcondemned tobe.burnt, while lying in prison awaiting execution, dreams of a beautiful youth who appears and gives her a rose, with the assurance thatsheshall suffer no pain. on awaking, the rose is physically there, and she goes to the stake without a tremor 'being assisted of her master the devil',saysthe chronicle. had it beeninmedievalcatholicitaly, instead of presbyterian scotland, she. would have been canonized, and the story been widely published, instead of being relegated to an obscure ms volume and well nigh or quite forgotten. then, again the witches of isabelgoudie's c

GILBERT R A THE MASONIC CAREER OF A

relevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degr

le in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor

GLOBAL FREEMASONRY

iscoveries" is an understanding of science aligned to naturalism, a theory that does not accept the existence of god. this distorted approach to scientific study was developed secretly in esoteric societies that needed to use signs and symbols for this purpose, and so the roots of masonry were established. one of these so-called secret societies, responsible for planting the roots of masonry, was the rose-cross (rosicrucian) order, a sort of meeting point between the templars and masons. this order, first heard of in the fifteenth century, created a fury of interest in alchemy, especially in europe, of which its members were said to possess secret knowledge. but the most important legacy of the rose cross order today is the naturalist philosophy, and the idea of evolution, of which it is a

were influenced by the ancient greeks' materialist and evolutionist myths. the fact that this school of thought, that the great islamic scholar ghazali so loathed and refuted in his works, has a masonic character to it surely casts some important light on the matter. in his work entitled al-munqidh min al-dalal (deliverthe symbol shown above is used in masonic lodges, and is a rosicrucian symbol (the rose and the cross) combined with a masonic symbol (the compass and square. global freemasonry dei ance from error, ghazali directly criticized the ikhwan as-safa' society, explaining that it espoused a corrupt philosophy influenced by the ideas of the ancient greeks. and, in his work entitled fedaih-ul-batinniyye, he demonstrated the perversity of the teachings of the ismaili sect, to which t

GNOSTIC CATECHISM

relevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degr

le in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t templars. while their teachings are similar, the rosicrucians had a much stronger mystical emphasis. the name rosicrucian is from the image of the rosy cross, a single red rose superimposed on a crucifix. this icon had a wide spectrum of interpretations, but the primary emphasis was on the pain and suffering required to find the true self and awaken it. in the fourteenth century the brothers of the rose cross made a somewhat public appearance by creating the myth of christian rosencrantz, a superhuman figure who had supposed lived for 106 years and left his secrets to the order. this had the desired effect and many rosicrucian orders arose. in the seventeenth century a range of manifestoes were penned by many members gnostic theurgy page 208 of the order (and many who spuriously claimed

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of

GOLDEN DAWN RITUALS A

isdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and a

GOLDEN DAWN RITUALS E

the beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept

te synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white cen

than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the

s follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back

rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose c

nce from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright

be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yello

GOLDEN DAWN RITUALS F

ire tablet. zorge: be friendly unto me/ be friendly. zrruoa: demonic name (reversal of aourrz) commanding cacodemons of fire of air. zudna (meaning unknown) zumvi: seas. zuraah: fervently/ with humility. zurchol: angelic king ruling in the south-south-east. zure (meaning unknown) zurza: znurza, swear. zxpi: subservient angel of fire angle of earth tablet. zylna: in itself/ itsef f consecration of the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical imp

grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain season

cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splend

e solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wa

d draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven midd

s lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen

in the beginning of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it

e circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most adepti have found that keeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen

GOLDEN DAWN RITUALS G

ecessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element

GOLDEN DAWN RITUALS K

e" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven side

this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the father, bia-genos, strength of our race, and the four words make the sentence, mountain of the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth

life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the

GOLDEN DAWN RITUALS Z1

active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the lig

GOLDEN DAWN RITUALS ZAM1

ewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far mor

it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation

intain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing that the pain is not too severe to begin with. it will also

of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally ne

fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. the rose cross ritual is a good protection from them. it provides mild invisibility because the nature of the ritual itself contains the aura. some occultists feel that one's aura, or the auric body of a person, actually sees the auric body of another long before the physical eyes do. be as it may, you can remove the possibility of them seeing you without them at least having the intention of doin

f another long before the physical eyes do. be as it may, you can remove the possibility of them seeing you without them at least having the intention of doing so. in highlight, this is a good ritual if you want to go unnoticed. however, it is not pure invisibility in the sense that if a person is searching you out and has you in mind, they will probably find you, but have difficulty in doing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circl

brating "iao (pronounced ee-aahh-oohh) step 24 notice: do not vibrate enochian names from the tablet of union when in the vault. now vibrate the four tablet of union names to equilibrate the light: exarp hcoma nanta bitom step 25 draw down the light as your arms descend. feel the light completely descend around you. vibrate "let the divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in

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he right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the

oorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence

rkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west

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t. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father

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h one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as t

t "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of t

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part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus

is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the h

to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy body a temple of the rose cross" chief adept "i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpi

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ons of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunt

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it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he h

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illar, 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 glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were sha

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this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the

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will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura

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signs of 5=6. close by purifying with n and consecrating with o or by l.b.r.p. and b.r.h. perform the reverse circumambulation, and adoration toward the east. after this say "nothing now remains but to partake of the sacred repast composed of the elements of the body of osiris. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering, and glorified by trial. the rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer

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then and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west

ve banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life

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

n all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and

hopeless and defenseless. unto thee sole wise, sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits

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lement of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal sple

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e paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. h

o thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp i

le, i will thank you to give me the secret word of the order of the golden dawn (done) second adept "habes verbum" third adept "et verbum caro factum est, et habitavit in nobis" chief adept (rises "wherefore, brethren, let us remember that when the body is assumed by the word, the man becomes a living soul, for which reason we persevere in the pathway of the cross as we look for the assumption of the rose. the very honoured adeptus secondus will now deliver the charge before the installation (sits down) second adept (rises "the high office to which you have been appointed by the decree of the chiefs of the second order involves duties of a solemn kind and their proper fulfillment is a sacred responsibility which rests for a period upon you. the chief officers of the temple are distinct as

le itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the vei

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light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be

e pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am th

my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven

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f the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from t

under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all thi

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e banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life

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e of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t

GOLDEN DAWN RITUALS ZAM9

f y y h h w a d n h n w d h a y y dwh y y h h w a d n b 16 hmkj hnyb hrwbg trapt dwh twklm twklm dwsy jxn dsj rtk 17 a b c d e f g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby th

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

is obtained. there is only one order which can be obtained and all 26 letters appear in this order. crowley writes, then this line drawn is a key..and abrahadabra. abrahadabra is an 11-fold word, and counting down 11 spaces and numbering the letters thus obtained in sequence gives one the value of the english alphabet. thus we have both order and value, as mandated in liber al the line drawn and the rose cross symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original handwritten text at hand. as i have discovered the rose cross (which looks like a circle with a simple cross superimposed, or a gun site, or register mark) may contain other secrets. by following the line drawn down from the top of the page to its

cross symbol bear a striking resemblance to the area where the key is revealed, notes smith. but one cannot appreciate this without he original handwritten text at hand. as i have discovered the rose cross (which looks like a circle with a simple cross superimposed, or a gun site, or register mark) may contain other secrets. by following the line drawn down from the top of the page to its end at the rose cross one can find a method for obtaining both order and value in a single operation, after moving the block of four letters suggested by the rose cross to the page top at the upper end of the diagonal line. order and value then no longer secret cipher of the ufonauts 29 fail and repeat to infinity. jake stratton-kent puzzled over the strange string of letters and numbers in liber al 11:7

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ay concerning the real implication of sigils than almost by any other method. the golden dawn's talismans and sigils the rase of letters shown in figure 6 is adapted from the golden dawn rose cross lamen, which is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a

s as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal of the rose. draw straight unes from letter to letter as they appear in the narre. the patte

lessly through the watchtowers and aethyrs dispensing justice and pproclaiming his word.the formula 187 itself reveals his methodology in its letters: a sense of justice (justice in libra) is the core of a healthy love of life (the devil in capricorn) which is checked by experience (temperance/art in sagittarius) but allowed constant change in expression (death in scorpio. the sigil of vovin from the rose (figure 6) is: 188 the formula of vrelp my god! 0 my god! i am but a speck in the stardust of ages; i am the master of the secret of things. aleister crowley, liber vii the enochian word vrelp, pronounced var-ee-elpeh, is comprised of the first letters of the words vran ror-elzap laiad plapli which means "seeing the orbit of the sun and partaking of the secrets of truth" the entire phrase

xpressed by the devil in capric on his left and mobility expressed by the chariot in can on his right. vrelp is thus the individuality that he learned to balance the forces of duality in his life. with an understanding of this formula, you can enter the city of the pyramids without becoming trapped there (the letter vau will assure that you not carry detachment to extremes. the sigh of vrelp from the rose (figure 6) is: the letters vau, don, graph, ur, orals are written: 190 the formula of ivitdt i pluck thee, 0 my god, like a purple plum upon a sunny tree. how thou dost melt in my mouth, thou consecrated sugar of the stars! aleister crowley, liber vii the enochian word ivitdt is pronounced ee-veetehdeh-teh. it is comprised of the first letters of the words ial-prg vaoan ial tibibp doalim

ee aiq bkr and the aethyrs. tor begins the cosmic plane of air. therefore, you will probably see symbols for air such as eagles or other winged beings. the idea of stability=change may express itself as earth=air. if so, you will observe that the power symbols seen earlier will take on airy forms. bulls may turn into eagles, for example, or vice versa. another pair of symbols often seen in tor is the rose and the cross. in addition to being symbols for femininity and masculinity, the rose is the infinitely large while the cross is the infinitely small (however, sometimes their roles are seen reversed. when seen in tor, they usually symbolize the concept of extension in space. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great

the angels will dance and sing and will all appear extremely happy. crowley saw the dance of salome where salome was a reflex of the goddess nuit. whatever you actually see, the happiness and gaiety of the aethyr will flood your being as it does all who enter here. as you enter deeper into the aethyr you will see that it contains an important initiation that you must undergo. it is the mystery of the rose and the cross. the rosy cross is a symbol for the union of the masculine and feminine currents. these currents rhythmically swirl through oxo. the feminine current is the strongest and is emphasized, but enough of the masculine current is here to provide the initiation. a successful initiation in oxo will furnish an understanding of the true purpose of life. it is a divine dance, the tila

th create a triangle so that the triangle lies just outside the circle. the deity is to be evoked into this triangle while you, the magician, remain in the circle. consecrate your circle using the banishing rituals of the pentagram and hexagram. use a strong heavy-bodied incense (for example, musk) for this ritual. create a pantacle inscribed with the name axir, the number 566, and his sigil from the rose. place it on the altar before you. step 2. open the ritual as follows: hold your wand in your right hand, face south and say, i see the holy and formless fire which darts through the hidden depths of the universe. i hear the voice of fire. oip-teaa-pdoke (oh-ee-peh teh-ah-ah-peh-doh-heh) i invoke you, angels of the watchtower of the south. hold your cup in your right hand, face west and s

r of earth. concentrate on the two center squares of this watchtower and say, mor-dial-hki'ga (moh-ar-dee-ah-lehheh-kehteh- gah) may the power in the squares a (ah) and l (leh) come to me now and assist me. al (ah-leh) face the altar and see the object precipitated in perfect detail. 353 step 6. vibrate the letters of the word lahalasa while tracing its sigil in the air before you. the sigh, from the rose, is: see the sigil blazing in the four enochian colors before you as follows: l-bl a ck a- r e d h- yellow a-red l-blue a-yellow s--blue a-black will this sigh to slowly condense into a cloud and let this cloud sink down and enter into the single object on the altar. let the four forces of the watchtowers impel the object into visible appearance. step 7. while facing the object on the alt

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the div

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

he boh. trnd having exactly the two meanings of dolor and lepra, pol. trad eruption. ohg. iirmpi (scabies, ruda (impetigo, gl. flor. 988, zittarlus, tetter-louse, ringworm (impetigo, diut. 1, 496. a modern slang term is schneider-courage (adelung v. kratze, schneider-kurzweil, tailor's pastime (ettn. unw. doct. 349. the as. gic&a (scabies, impetigo, engl, itch, is the ohg. jucliido, graff 1, 593. the rose (erysipelas, running fire, ignis sacer (ivonis epist. p. 85. 184, ohg. omo, as. oma, on. dma. of red spots on a child's face they say' the jiidel has burnt him' sup. i, 473. as. eor,peorwe.orc is inflammation, jdeorwgrm impetigo vermicularis (see suppl. stone, gravel, calculorum dolor: in gotz. v. berlich. 103' der reissende (tearing) stein' a sort of excrescence or fungus (suam) was call

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ird. both these notions are connected with metamorphosis into plants and animals in general, and are founded on the doctrine of metempsychosis so prevalent in early antiquity. immortality was admitted in this sense, that the soul still existed, but had to put up with a new body. its passing into a flower i can only infer. a child carries home a bud, which the angel had given him in the wood; when the rose blooms, the child is dead (kinder-leg, no. 3. in rhesas dainos p. 307, a rosebud is the soul of the dead youth. the lay of kunzifal makes a blackthorn shoot up out of the bodies of slain heathens, a white flower by the heads of fallen christians, karl] where soul stands for life, vitality, a neuter word is used, ohg. ferah, mhg. verch, as. feorh, on. jior; but we saw (p. 793, how from vit

s flowering shrubs spring up, whose branches intertwine. in swedish songs lilies and limes grow out of graves, sv. vis. 1, 101. 118. in the ballad of fair margaret and sweet william: out of her brest there sprang a rose, and out of his a briar; they grew till they grew unto the church-top, and there they tyed in a true lovers knot.1 in tristan and isote i believe it to be a later alteration, that the rose and vine, which twine together over their graves, have first to be planted. in a servian folksong there grows out of the youth s body a green fir (zelen bor, m, out of the maiden s a red rose (rumena ruzhitsa, f, vuk 1, no. 137, so that the sex is kept up even in the plants: 2 the rose twines round the fir, as the silk round the nosegay. all these examples treat the flower as a mere symbo

irst to be planted. in a servian folksong there grows out of the youth s body a green fir (zelen bor, m, out of the maiden s a red rose (rumena ruzhitsa, f, vuk 1, no. 137, so that the sex is kept up even in the plants: 2 the rose twines round the fir, as the silk round the nosegay. all these examples treat the flower as a mere symbol, or as an after-product of the dead man s intrinsic character: the rose coming up resembles the ascending spirit of the child; the body must first lie buried, before the earth sends up a new growth as out of a seed, conf. chap. xxxvii. but originally there might lie at the bottom of this the idea of an immediate instantaneous passage of the soul into the shape of a flower, for out of mere drops of blood, containing but a small part of the life, a flower is ma

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

cs and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken from the promenade of the rose-croix university building and reveals the attractive plaza and the fountain, which at night may be magnificently illuminated. the plaza is the center for pleasant chats. right the rose-croix university building. this beautiful edifice of egyptian architecture is the rose- croix university building, located in rosicrucian park. it houses physics, chemistry, light, radio, and photography la

e center for pleasant chats. right the rose-croix university building. this beautiful edifice of egyptian architecture is the rose- croix university building, located in rosicrucian park. it houses physics, chemistry, light, radio, and photography laboratories, as well as a research library and demonstration halls. lower left-physics laboratory. this is a partial view of the physics laboratory of the rose-croix university building. experimentation in vibrations of sound, light, and color, and other phenomena of nature are part of the research conducted in this laboratory. lower right- lecture and demonstration hall. this most modern lecture and demonstration hall is located in the rose-croix university building. the widearms of the seats make it possible for the students attending the sess

ight across in a horizontal line at right angles to the perpendicular line, to a place opposite the right shoulder; then on a curved line like an arc, to a level with the eyes, where the sign began, and downward on another perpendicular line to the navel. then drop the right hand to the side. these perpendicular and horizontal lines cross each other opposite the heart, at which place on the cross the rose is placed. at no time should the hand and fingers come nearer the body than 25 cm (ten inches. the sign is not made toward one's body, but from it, and away from the person making the sign. it should be made slowly and with dignity and sincere reverence. it represents the obligation and oath, taken by all initiates at the time of the first degree initiation, and at other times in ceremoni

ions are part of the group's activity. members who complete the ninth degree are eligible to continue on in the work of the rosicrucian order through specialized studies under the direction of the imperator. they will also have the opportunity to assemble with others who have reached the same point in the teachings for the exchange of knowledge that may be beneficial to the good of the order [55] the rose-croix university in keeping with the ancient and modern practices of the rosicrucian order in various lands, the supreme grand lodge of the ancient, mystical order of rosae crucis maintains a rose-croix university for the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) at rosicrucian park, san jose, california. the large rose-croix university building* in whic

ersity and study under these teachers are invited to write to the registrar, in care of amorc, and ask for literature pertaining to the university. certain preliminary requirements are necessary, however, and all applicants must be members of the a.m.o.r.c. in good standing. the idly curious will not be admitted to any of the classes or allowed to participate in any of the courses of instruction. the rose-croix university of the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) is maintained by the supreme grand lodge of amorc as one of its allied activities and in harmony with similar work being done in the rosicrucian universities and colleges of other lands* see photographs of university on page 17 [56] interesting facts for our members to explain to inquirers

changes and additions so as to form unique symbols, and we find the cross was common to nearly all ancient races, antedating the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it a

mbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cross is registered in the united states patent office as the official rosicrucian symbol, and such patent registration is held exclusively by amorc. the name and symbol are also registered with many other nations of this jurisdiction [73] the rose and the cross a book might be written upon the subject of the symbology or mystical meaning of the rose and the cross. the most popular explanation of the two symbols.the one which writers in encyclopedias love to use with great show of seeming authority.is that the cross and the rose have much to do with dew and other alchemical terms. this is simply a fanciful, though satisfactory, expl

stence about the same time.at that time when the master minds of the orient were originating and creating symbols which would have definite meanings in the minds of the learned students. if the cross and other symbols confuse and perplex the wise today, it is not to be wondered at that in the days gone by there were many who saw naught in these symbols but arbitrary marks of indefinite character. the rose, on the other hand, offers little trouble to the student of symbology. its fragrance, its cycles of budding into life, maturing into full bloom and sweetness and then dropping to decay and dust, represent the cycles of life.even human life. that the seed of the [74] disintegrating rose should drop to earth and in earth find again the opportunity to be reborn, typifies the mystic's underst

life, maturing into full bloom and sweetness and then dropping to decay and dust, represent the cycles of life.even human life. that the seed of the [74] disintegrating rose should drop to earth and in earth find again the opportunity to be reborn, typifies the mystic's understanding of the continuity of life, or reincarnation. in our work, the cross represents many things esoterically; likewise the rose. but exoterically, the rose represents evolution, while the cross represents the labors and burdens of life and the karma which we must endure in our earthly existence. in our ritual of the first degree initiation, there is this reference to the cross and the rose "life is represented by light, aspiration by the rose and the cross, and death by darkness" from this we would learn that aspi

united states flag association. in europe he received a number of similar decorations, including the gold cross of the knighthoods of the temple of jerusalem. he was a member or officer of a number of european and american educational societies, and had been received into the highest degrees of fourteen or more of the leading esoteric, mystical, and philosophical societies of the world, including the rose-croix kabalistique de france, the martinist order of france, belgium and switzerland, the rose-croix alchemical society of france, the unknown samaritans of europe, the brahmanist brotherhood, the egyptian rites of memphis and mizraim, and others; he was also one of the few initiates to be received in a mystery temple of luxor, egypt, in 1929. he was distinguished with high honors at the

ty in function and a consequent unity which strengthened amorc materially. aside from his filial love for his father, he always had a great respect for his genius and gave him unswerving loyalty. he was an american delegate on several occasions to the f. u d. o. s. i. conferences (a federation of the authentic arcane orders of europe) held in brussels, belgium. he was received by the imperator of the rose croix of europe, with honors due his rank, and had other rosicrucian degrees conferred upon him in brussels. in 1936, he was initiated into the rose-croix kabalistique order and into the traditional martinist order of europe. he had previously been made a fellow of the andhra research university of india, which body had conferred upon him, because of his philosophic writings, the honorary

HAMIL THE ROSICRUCIAN SEER

. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in higgins' time or earlier, to link it with the ideas or traditions of rosicrucianism, other than a very confusing set of alternative names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinu

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

l seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ht-up everywhere when offered especially when encountered by foreigners and americans. preface to the first edition his book, which now leaves our hands, concentrates in a small compass the results of very considerable labour, and the diligent study of very many books in languages living and dead. it purports to be a history (for the first time treated seriously in english) of the famous order of the rose-cross, or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in

se in its centre. in the tables* alternating with tying-knots, of the order of the garter, which most noble order was originally dedicated, be it remembered, to the blessed lady, or to the virgin mary, the microcosmical, miniture king arthur s round table becomes the individual female discus, or organ, waxing and waning, negative or in flower, positive or natural, alternately red and white, as in the rose of the world: rosamond, rosa mundi. and where we will adduce, as our justification for this new reading of the origin of the order of the garter, the very motto of the princely order itself: honi soit qui mal y pense! or, yoni soit qui mal y pense* tablier, fr= apron. o fig. 34. 158 the rosicrucians. what this yoni is, and the changes meant and apotheosised through it, the discreet reader

ed on a calvary. this is the naurutz, natsir, or rose of isuren, of tamul, or sharon, or the water-rose, the lily padma, pema, lotus crucified for the salvation of man crucified in the heavens at the vernal equinox. it is celebrated at that time by the persians in what they call their nou-rose i.e. neros, or naurutz (malcolm s history of persia, vol. ii. p. 406. the tudor rose, or rose-en-soilel (the rose of the order of the garter, is the rosicrucian the rose crucified. 261 red rose, crucified, with its rays of glory, or golden sunbeams, or mythical thorns, issuant from its white, immaculate centre-point, or lily-point all which have further occult meanings lying hidden in theurgic mysticism. all these are spoken in the famous round table of the prince (and origin) of christian knighthood

posing that he was really initiated in eastern occult ideas. it is to be remembered that he made the crusade to palestine. he invited to england guido dalla colonna, the author of the troy-book, tale of troy; and he also invited raymond lully into his kingdom. raymond lully is affirmed to have supplied to edward six millions of money, to enable him to carry on war against the turks. the origin of the rose-nobles is from the rosicrucians. no. 1. catherine-wheel window 12 columns. query, the 12 signs, with the rose, disc, or lotus, in the centre? from a saracenic fountain near the council-house, jerusalem. this fountain seems to be built of fragments; the 262 the rosicrucians. proof of which is that this inscribed stone (no. 2) is placed over half the discus. the whole structure, though orie

der, or brotherhood. in the christian arrangements, it stands for the holy spirit, or third person of the trinity. in the gnostic talismans, it is displayed as the bar, curved with the triple s. refer to the cnuphis abraxoids occurring in our book, for we connect the collar of s.s. with the theology of the gnostics. that the order of the garter is feminine, and that its origin is an apotheosis of the rose, and of a certain sin290 the rosicrucians. gular physiological fact connected with woman's life, is proven in many ways such as the double garters, red and white; the* twenty-six knights, representing the double thirteen lunations in the year, or their twenty-six mythic dark and light changes of night and day. but how is all this magic and sacred in the estimate of the rosicracians? an in

arrives at the court of his brother feirifix in india. the sacred cup manifests a desire that parsival should remain possessor of the gr al, and only change his name into that of prester john (prestre, or pretre, jehan, or john. parsival and the templars settle in india. after the disappearance of the gr al in the west, king arthur and the knights of the round table, losing the central object, or the rose (rosicrucianism) of the table, go on a scattered (knight-errant or romantic) championship in search of it. they travel over the world-but in vain. they cannot find the gr al. for it is for ever hidden in the far east, or in the land of the sun. wolfram von eschenbach tells us that meister guyot-le-provengal found at toledo an arabian book, written by an astrologer named flegetanis, contai

st (the key of the whole apotheosis, according to the mystical jacob boehmen. the whole is radiant (notwithstanding that the rays are green; otherwise expressive of the linea viridis seu benedicta viriditas: rosicrucian (see pages 162-164) from the seed-spot, or golden sun (grand astronomical central flame, in the centre. this double-rose, barbed or thorned, sol, is (in this form) the tudor rose (the rose-en-soleil, be it remembered, was another of the tudor badges; denoting the union of the houses of york and lancaster in the person of harry the eighth. it will be observed that each knight of the round table is seated as at the base of an round table (mythical) 1. rose crucified. 2. rose restored to life. 3. consummation. 372 the rosicrucians. obelisk. the architectural obeliscar form (ra

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of

iples as a type of those who should inherit the kingdom of heaven, this remarkable masonic passage: 285. ye are stones of a temple, which were prepared beforehand for a building of god the father, being raised to the heights by the working-tool of jesus christ, which is the cross, and using for a rope the holy spirit, your faith being a windlass, and love the way leading up to god. 286. sometimes the rose is impressed upon that equal-armed cross, and then we have the rose croix, the great emblem of the rosicrucians, which figures largely in the eighteenth degree. the maltese cross is another form of it, with the arms widening or spreading out, conveying the idea that the force that is pouring out is constantly increasing. again, we find it with flames shooting out from the ends of the cros

e sign associated with god the preserver, under whatsoever name he is called, throughout the world(*op. cit, p. 31) 630. he goes on to explain that it is found in this association in egypt, in india and in mexico, and that it was so used by the roman collegia and the comacini. he also draws attention to the fact that the distinguishing badge of this degree has on it two blue rosettes, symbolizing the rose. blue was the colour of isis, and is that of the blessed virgin mary, whose emblem is the rose. the triangular flap, which in the first degree was worn with the point upward, to indicate that the spiritual had not yet entered into control of the material, is now turned down to show that the higher is supposed definitely to be taking charge of the lower. we shall see this same symbolism ca

reat and marvellous indeed is the revelation already given to him- a revelation which has changed for him the whole aspect of life, and made the selfish and miserably limited existence of the profane for ever impossible for him. yet he now begins to see that he is as yet touching only one circumference of a vast circle- nay, more, that he is working only on the surface of an infinite sphere. 785. the rose-croix 786. it is then that he begins his second great quest, which leads up through a number of stages, during which different attributes of the all-father are studied and to some extent realized, until it culminates in the magnificent illumination given in the eighteenth degree, that of the sovereign prince of the rose-croix of heredom, through which he finds the divine love reigning in

ublime thought inspires must be his constant attitude; he must live in the light of that glorious truth; it must never be forgotten even for a moment. for the man who really knows this, all life is one great glad song of triumph and of gratitude. all this he acknowledges, in all this he rejoices every time that he remembers that wondrous word of power. 789. it is the clear duty of every knight of the rose-croix to spread this light abroad- to preach by word when possible, and always by action, this true ggospel of the grace of god h. in the co-masonic form of this degree he is instructed to offer himself as a channel for the divine force and to make efforts to cooperate with t.g.a.o.t.u. by this daily work his buddhi or intuitional principle, the hidden wisdom which in egypt was called hor

i or intuitional principle, the hidden wisdom which in egypt was called horus, the christ dwelling in man, should be aroused and greatly developed, so that he becomes, to the limit of his capability, a living manifestation of the eternal love, a veritable priest who is its instrument for the helping of the world. 790. in this degree also we find certain symbols of deep significance. the flower of the rose has the threefold connotation of love, secrecy and fragrance, while the cross bears also the threefold meaning of self-sacrifice, immortality and holiness. so when these two emblems are taken in conjunction, as they always are in the name rose-croix, they betoken the love of self-sacrifice, the secret of immortality, and the sweet fragrance of a holy life. 791. the serpent represents eter

w approach, the brotherhood is so close, so perfect, that there must be no risk that its fullness may be marred by the introduction of a discordant element. 793. not only do these higher degrees carry on further the same process of development which was begun in the lower, they may be said in a certain sense to repeat it at a higher level. the e.a. controls and uplifts emotion in the astral body; the rose-croix of heredom develops far higher love in the buddhi which corresponds to it. the f.c. tries to strengthen his intellect to comprehend the hidden mysteries of masonry; the knight k.h. unfolds within him that grander intellectual quality which gives him always perfect balance and a sense of absolute justice, so that he understands the working of karma. the m.m. combines within himself a

itor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the horror sometimes associated with the working out of karma was indeed based on absolute justice, although it appeared as evil to the lesser vision of the profane. 798. thus the first stage of the higher instruction, that of the rose-croix or red masonry, is devoted to the knowledge and assurance of good, while to the second stage, that of the knight k.h, is assigned the knowledge of apparent evil and its explanation. next, in the first steps of white masonry, the crown of the whole glorious structure, the aspirant learns to see the underlying justice of the great and eternal god, called in egypt amen-ra, who stands b

should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to make him a real power on the side of good. though the sash is black, the prevailing colour of the influence is an electric blue (that of the first ray, quite different from the blue of the symbolic or blue masonry of the early degrees) edged with gold, including and yet not drowning the rose of the 18.o. a higher level of the same energy is transmitted to the chair of the sovereign commander, who has the ability to pass on the sacramental grace of the degree to others. 800. white masonry 801. the highest and last of the sacramental powers of the ancient mysteries which have been transmitted to us is that of the sovereign grand inspector general of the 33. the brn. of this hig

, in the great days of the mysteries this stage was accessible only to initiates, and one feels that it ought to be given only to such now just as it would seem appropriate that the marvellous gift of the episcopate should be conferred only upon members of the great white brotherhood. the power of the degree when in operation shows itself in an aura of dazzling white and gold, enfolding within it the rose and the blue of rose-croix and k.h; and yet it is also strongly permeated with that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector general is the gbishop h of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever he go

ed very much; but now it becomes far more serious, for even its rapid passage may do considerable harm to the object of our wrath. 812. our relation with the angels 813. we must consider heedfully the relation with the angelic kingdom into which these higher degrees bring us, for it is a matter of the utmost importance. at the moment of his perfecting, there is attached to the sovereign prince of the rose-croix a splendid crimson angel- a being of beauty, dignity and power beyond the utmost stretch of our imagination. 814. what is the nature of this attachment, and what will be the practical effect of this beautiful partnership? the angel links himself with the higher principles of the man, most of all with the buddhi or intuitional wisdom, and the result should presently show itself in tw

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y are expressed in our red, black and white freemasonry. 166. red masonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part members of the three grand lodges, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be bu

him, in which he would penetrate deeper into the consciousness and being of the deity. it was then that he began his second great quest, which led up through a number of stages, during which different attributes of the deity were studied and to some extent realized, until it culminated in the magnificent illumination given in what we now call the eighteenth degree, that of the sovereign prince of the rose-croix of heredom. the candidate then found the divine love reigning in his own heart and in those of his brn. he also learnt that god had descended and shared our lower nature with us in order that we might ascend to share his true nature with him. 171. that link is still made for the brn. of the rose-croix, and each should become a radiant centre of that love wherever he goes, forgetting

before. he now became a veritable priest, able to call down and pour forth the divine love for the helping of the world. a higher degree of this same most wonderful power enabled the bro. to confer this expansion of consciousness and transmit these splendid links to others; and it is this power which is reserved in our modern sovereign chapters to the m.ws. and those who have passed the chair in the rose-croix degree. 173. black masonry in the mysteries 174. few indeed of our egyptian brn. appear to have passed beyond the rose-croix, for only the few needed anything further than the splendid revelation of the indwelling love of god which they received in what we call the eighteenth degree. but for those few who felt that there was yet more to learn of the nature of god, and who eagerly wi

or commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, befo

n the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to make him a real power on the side of good. the prevailing colour of the influence is an electric blue (that of the first ray, quite different from the blue of the symbolic or blue lodges) edged with gold, including and yet not drowning the rose of the 18. associated with the degree there are also great blue angels of the first ray who lend their strength to the knight, somewhat as the crimson angels assist the excellent and perfect brn. of the rose-croix. a higher level of the same energy is transmitted in what to-day we should call the chair of the sovereign commander, who has the ability to pass on the sacramental grace of the

in the great days of the mysteries this stage was accessible only to initiates, and one feels that it ought only to be given to such now, just as it would seem appropriate that the marvellous gift of the episcopate should be conferred only upon members of the great white brotherhood. the power of the degree when in operation shows itself in an aura of dazzling white and gold, enfolding within it the rose and blue of rose-croix and k.h; and in it also is manifested that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector-general is the bishop of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever he goes. 185. such was the

school that the disciple jesus lived in preparation for his ministry, after receiving a high initiation into the true mysteries of egypt. the essenes had among other chaldaean rites inherited what was afterwards known as the mithraic eucharist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his ow

that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose-croix lifts the sovereign prince into a wonderful union with christ, the lord of love; in the ritual of amen the brn. bowed to each who had partaken of the sacrament saying, thou art osiris. the holy eucharist of the christian church is the last and most wonderful of all, for in it we receive him, the lord of love, and the sacred host is just as fully and perfectly his vehicle as was the

dess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the feminine aspect of the deity as the divine compassion; she was called the foam-born because she was mystically supposed to have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337. came flushed from the full-flushed wave, and imperial, her 338. foot on the sea. 339. and the wonderful waters knew her, the winds and the 340. viewless ways, 341. and the roses grew rosier, and bluer the sea-blue stream of 342. the bays. 343. this beautiful symbolism of her name refers to the form side of t

ny in the mysteries, being linked to that aspect of the deity which was represented by mithra, and intensely charged with force along the characteristic lines of purity, courage and brotherhood, helping to bind the brethren together into a body corporate as soldiers of light and truth. this same eucharist has been transmitted to us to-day through the culdee line of tradition, in the ceremonial of the rose-croix of heredom; but the forces flow-ing through it have been modified to some extent, so that instead of a brotherhood of arms we have now a brotherhood of love. the power of love takes the place of the military influence of courage, although the method of consecration in the higher worlds is the same. this is due to a blending with the egyptian line of tradition. 424. the analogies bet

a gastaldo or grand master. their working-places were called lodges. they had masters and wardens, signs, tokens, grips, pass-words and oaths of secrecy and fidelity. the four crowned martyrs were their patron saints; they wore white aprons and gloves, and among the symbols associated with them we find the lion of judah, king solomon s knot, the square and compasses, the level and plumb-rule, and the rose and compasses. 516. on a pulpit at ravello, in one of their buildings of the thirteenth century, jonah is seen coming out of the whale s mouth, making the f.c.h.s(*freemasonry and the ancient gods, j. s. m. ward, ch. xviii, passim) at coire cathedral in switzerland, which is romanesque in style and contains abundant evidence of comacine work, several figures on the capitals of the pillars

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

that have developed harmony and balance, and whose higher self is in control of their lives. finally, the third level is composed of the great adepts and masters of the ages, guiding the fraternity from the inner realms. paul a. clark is the present head of the fraternity. 94 fraternity (society) of the inner light see also magic and magical groups for further reading: clark, paul a. the book of the rose. covina, ca: fraternity of the hidden light, 1985. fraternity (society) of the inner light violet mary firth was born in 1891 to a family of christian scientists. in her twenties she was a law analyst at a medical-psychological clinic in london, and began to study psychology to work on her own development. in 1919 she was initiated into the alpha et omega lodge (aeo) of the stella matutin

LIBER HAD

fornia press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurt

LIBER 141

microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most ill

LIBER 777

ibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany. 0. the circle 1. the point 2. the cross the line, also the cross 3. the triangle the plane, also the diamond, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewb

aput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewbread enneagram 14. heptagram 15. puer* 16. amissio* 17 swastika albus* 18. populus and via* 19. fortuna major and fortuna minor* 20. conjunctio* 21. square and rhombus 22 greek cross solid, the rose (3+ 7+ 12) puella 23. those of cy triplicity 24. rubeus* 25 the rose (5 x 5) acquisitio* 26 calvary cross of 10, solid carcer* 27. pentagram 28. tristitia* 29. laetitia* 30. hexagram 31. those of by triplicity 32. triangle 32 bis. those of ey triplicity 31 bis. table of correspondences 16 l* transcendental morality [10 virtues (1-10, 7 sins (planets, 4 magick powers (elements] li. the cop

f the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their cel

LIBER ALEPH

or restrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and they tempt thee with their beauty: but by the narrow portal of pure gold shalt thou come nobly to thy sanctuary. behold! thou knowest not how perfect is this magick; it is the dearest-bought and holiest of our arcana. what then is like unto my love toward thee, that bestoweth upon thee thi

words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the

LIBER CCXLII AHA

ress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped

LIBER CHANOKH

e of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over t

of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy

, in whom the 6332 secrets of truth have their abiding, that is called in thy kingdom .joy. and not to be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires o

LIBER CORDIS CINCTI SERPENTE

behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a

LIBER DCCCLX JOHN ST

tial soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters n

LIBER DCCCXI ENERGIZED ENTHUSIASM

itself, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings throu

plate corresponding to the canopy; a sculptured gbeast h at each corner in gold, while the twelve signs of the zodiac were symbolized by the stones of the breast-plate. the bell tinkled yet again, and the herald again sounded his trumpet. the celebrants moved hand in hand down the nave while the organ thundered forth its solemn harmonies. all the knights and dames rose and gave the secret sign of the rose croix. it was at this part of the ceremony that things began to happen to me. i became suddenly aware that my body had lost both weight and tactile sensibility. my consciousness seemed to be situated no longer in my body. i gmistook myself, h if i may use the phrase, for one of the stars in the canopy. in this way i missed seeing the celebrants actually approach the cross. the bell tinkle

le waiting. i asked him, if that was a low mass, might i not be permitted to witness a high mass? gperhaps, h he answered with a curious smile, gif all they tell of you is true. h in the meantime he permitted me to describe the ceremony and its results as faithfully as i was able, charging me only to give no indication of the city near which it took place. i am willing to indicate to initiates of the rose croix degree of masonry under proper charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a chapter practicing similar rites. xvi i consider it supererogatory to continue my essay on the mysteries and my analysis of energized enthusiasm. energized enthusiasm 23 [the fol

LIBER HAD

o paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurtin

LIBER ISRAFEL

e banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which

LIBER LXVII THE SWORD OF SONG

their servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a .jataka. or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley.s motto .now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow .here is then a change indeed. and he turned his thought to himself, and saw that

LIBER LXXVIII

he chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet

enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small

hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol= thus, and g representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. arrangement, peace restored; truce; truth and untruth; sorrow and sympathy. aid to the weak; arrangement; justice, unselfishness; also a tendency to repetition of affronts on being pardoned; injury when meaning well; given to petitions; also a want of tact, and asking question of little moment; talkative. chokmah of w. quarrel made up

lations: actions sometimes selfish, sometimes unselfish. herein rule the great angels lalzy and lahbm. 32 liber lxxviii xxviii the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of f and g. disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in platonic pleasures* singing, faithfulness in promises, honesty

honesty in money transactions, selfish and dissipated, yet sometimes generous: deceitful in words and repetitions; the whole according to dignity. binah of w (unhappiness, sorrow, and tears. herein rule the great angels layrh and hymqh as lords of the decan. xxix the lord of rest from strife four of swords two white radiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the

rise or originality. according to dignity as usual. chesed of (gain of money or influence: a present. herein do hyqwk and ladnm bear rule. xxxix the lord of defeat five of swords two rayed angelic hands each holding two swords nearly upright, but falling apart of each other, right and left of the card. a third hand holds a sword upright in the centre as though it had disunited them. the petals of the rose, which in the four had been reinstated in the centre, are torn asunder and falling. above and below are$ and k for decan. contest finished and decided against the person; failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting; loss and vileness of nature; malicious, slanderous, lying, spiteful and tale-bearing. a busybody and separator of friends, h

erewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords just touch each other, the central sword not altogether dividing them. the rose of the previous symbols of this suit is held up by the same hand which holds the central sword: as if the victory were at its disposal. symbols of= and k. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the point of gaining, through not continuing the effort. love of abundance, fascinated by display, giv

LIBER MMCMXI NOTE ON GENESIS

e holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and

rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magi

LIBER NU

al copy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx. i. 6 and 21. 2. adore and unders

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosoph

origin of playing cards--the rota mundi of the rosicrucians--the problem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosic

hoenix was reborn out of its own dead self seven times seven, so again and again the spiritual nature of man rises triumphant from his dead physical body. medi val hermetists regarded the phoenix as a symbol of the accomplishment of alchemical transmutation, a process equivalent to human regeneration. the name phoenix was also given to one of the secret alchemical formula. the familiar pelican of the rose croix degree, feeding its young from its own breast, is in reality a phoenix, a fact which can be confirmed by an examination of the head of the bird. the ungainly lower part of the pelican's beak is entirely missing, the head of the phoenix being far more like that of an eagle than of a pelican. in the mysteries it was customary to refer to initiates as phoenixes or men who had been born

ed all afflictions of the hands. the blossom is really the reproductive system of the plant and is therefore singularly appropriate as a symbol of sexual purity--an absolute requisite of the ancient mysteries. thus the flower signifies this ideal of beauty and regeneration which must ultimately take the place of lust and degeneracy. of all symbolic flowers the locus blossom of india and egypt and the rose of the rosicrucians are the most important. in their symbolism these two flowers are considered identical. the esoteric doctrines for which the eastern lotus stands have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin an

ts in the mud and the slime, grows upward through the water and finally blossoms forth in the light and air, so the spiritual growth of man is upward from the darkness of base action and desire into the light of truth and understanding, the water serving as a symbol of the everchanging world of illusion through which the soul must pass in its struggle to reach the state of spiritual illumination. the rose and its eastern equivalent, the lotus, like all beautiful flowers, represent spiritual unfoldment and attainment: hence, the eastern deities are often shown seated upon the open petals of the lotus blossoms. the lotus was also a universal motif in egyptian art and architecture. the roofs of many temples were upheld by lotus columns, signifying the eternal wisdom; and the lotus-headed scep

should presently see the ashes begin to move; which afterwards rising up, and dispersing themselves about the glasse, you should immediately observe a kind of little dark cloud; which dividing it selfe into many parts, it came at length to represent a rose; but so faire, so fresh, and so perfect a one, that you would have thought it to have been as substancial& as odoriferous a rose, as growes on the rose-tree (unheard-of curiosities concerning talismanical sculpture of the persians) paracelsus, recognizing derangements of the etheric double as the most important cause of disease, sought to reharmonize its substances by bringing into contact with it other bodies whose vital energy could supply elements needed, or were strong enough to overcome the diseased conditions existing in the aura o

een satisfactorily established. the drawings are not only quite modem but the symbolism itself savors of french rather than egyptian influence. the tarot is undoubtedly a vital element in rosicrucian symbolism, possibly the very book of universal knowledge which the members of the order claimed to possess. the rota mundi is a term frequently occurring in the early manifestoes of the fraternity of the rose cross. the word rota by a rearrangement of its letters becomes taro, the ancient name of these mysterious cards. w. f. c. wigston has discovered evidence that sir francis bacon employed the tarot symbolism in his ciphers. the numbers 21, 56, and 78, which are all directly related to the divisions of the tarot deck, are frequently involved in bacon's cryptograms. in the great shakespearian

ments of the tabernacle itself. at the peak of the headdress was a tiny cup of gold, made in the form of a flower. this signified that the nature of the priest was receptive and that he had a vessel in his own soul which, cuplike, was capable of catching the eternal waters of life pouring upon him from the heavens above. this flower over the crown of his head is similar in its esoteric meaning to the rose growing out of a skull, so famous in templar symbology. the ancients believed that the spiritual nature escaping from the body passed upward through the crown of the head; therefore, the flowerlike calyx, or cup, symbolized also the spiritual consciousness. on the front of the golden crown were inscribed in hebrew, holiness unto the lord. though robes and ornaments augmented the respect a

t the cherubim were flying creatures but different in appearance, from anything to be seen on earth; therefore impossible to describe. moses is supposed to have seen these beings kneeling at the footstool of god when he was picked up and brought into the presence of jehovah. it is probable that they resembled, at least in general appearance, the famous cherubim of ezekiel. next: the fraternity of the rose cross sacred texts esoteric index previous next p. 137 the fraternity of the rose cross who were the rosicrucians? were they an organization of profound thinkers rebelling against the inquisitional religious and philosophical limitations of their time or were they isolated transcendentalists united only by the similarity of their viewpoints and deductions? where was the "house of the holy

according to their manifestoes, they met once a year to plan the future activities of their order? who was the mysterious person referred to as "our illustrious father and brother c.r.c? did those three letters actually stand for the words "christian rosie cross? was christian rosencreutz, the supposed author of the chymical nuptials, the same person who with three others founded "the society of the rose cross? what relationship existed between rosicrucianism and medi val freemasonry? why were the destinies of these two organizations so closely interwoven? is the "brotherhood of the rose cross" the muchsought- after link connecting the freemasonry of the middle ages with the symbolism and mysticism of antiquity, and are its secrets being perpetuated by modern masonry? did the original ros

eemasonry of the middle ages with the symbolism and mysticism of antiquity, and are its secrets being perpetuated by modern masonry? did the original rosicrucian order disintegrate in the latter part of the eighteenth century, or does the society still exist as an organization, maintaining the same secrecy for which it was originally famous? what was the true purpose for which the "brotherhood of the rose cross" was formed? were the rosicrucians a religious and philosophic brotherhood, as they claimed to be, or were their avowed tenets a blind to conceal the true object of the fraternity, which possibly was the political control of europe? these are some of the problems involved in the study of rosicrucianism. there are four distinct theories regarding the rosicrucian enigma. each is the r

MASTERING WITCHCRAFT

y good kitchenware shop, and, of course, your workbook in which the spell has been previously written out. finally, surround the altar triangle with a circle of fresh flowers, preferably sweet smelling. these may be any that please you; freesias, narcissus or lilac, jasmine or carnations, anything you like, depending on your location and the time of year. the choice is yours. to a lot of witches, the rose seems a very good choice, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my

choice, as this blossom has always been considered most germane to matters of love, and a symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has been preserved as the lady's emblem in the annals of courtly love and among the symbols of alchemy. the lily, however, passed directly into christian catholicism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of co

MEANING OF MASONRY

name might possibly prove an offence or provoke contention. to typify the advance by the candidate at this stage of his development, the apron here assumes greater elaborateness. it is garnished with a light blue border and rosettes, indicating that a higher than the natural light now permeates his being and radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

know as the great universities of the world.these were not opened for the good of the world or for the spiritual uplifting of allmankind. they were seats of learning and research for the pan-dimensional data.along with many churches and monasteries, universities became the epicenters forcollation of the myriad researches that were frantically going on throughout the globe(see or read the name of the rose. these colleges housed and preserved the infor-mation gleaned through time. to make sure that only initiates had access, themasonic-based fraternity structure was instigated. virtually all the royal society founding members were freemasons. one could reasonablyargue that the royal society itself, at least in its inception, was a masonic institution.(michael baigent, holy blood and holy gr

ile reading thegreat untranslated medieval and anglo-saxon tomes, deep in the vaults of oxford andcambridge universities. not one-tenth of the books that have been penned are available in the public domain. throughout time, there have been many who have written on the matters here discussed. such writings are eventually ridiculed and/or sequestered (see five million years to earth and the name of the rose) until now, none of the plans for escaping the silent planet have worked, with bothsides being in complete collusion. billions, however, continue to be spent, cold war orno cold war. the cold war was the cover for these machinations in outer space, bothsides being in complete collusion. what better way to keep the masses oblivious to thereal reasons for this expenditure than to create the

notcorrect. the antarctic is a remnant of one of the five lost continents (appalachia, fennos-candia, beringia, tyrhennia, and oceania. it was probably under the control of the atlante-ans, as was most of the planet, being one of their major epicenters. this could explain whythe nazis, for example, were interested in its secrets.the descendants of the sons (who for now we will term the adepts of the rose)are endowed with masterful intellects and creative abilities and are constantly wardingoff the belligerent strategies and advances from their arch-enemies. they keep theiridentities concealed, but have been attempting (in an endless variety of ways) toawaken their less conscious fellow hybrid humans and to rebalance the planet's ethericenergies (see lost horizon with ronald coleman).remem

liam stekel) a cosmically sane man living quietly in society, is worth more than a million screamers forreform (v ernon howard)i would sooner take instruction from the builders of the temple of luxor, than from the cre-ators of napalm (anthony west)w e are here to learn to love each other. i don t know what the others are here for (w. h.auden) the high priests and priestesses within the adepts of the rose have (from pre-dilu-vian days) closely monitored and counteracted the machinations of their nemesis. inthe sixteenth century, they sensed the colossal rip in the etheric dimensions and weretroubled that their adversarial cousins had committed such a deplorable and prohibiteddeed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalculable and for

ch tribulation ahead. they realized thatextraordinary measures had to be taken if disaster of cosmic proportions was to beaverted.the adepts called their leaders from all over the planet and held counsel. they finallycame to the conclusion that to rebalance the energy another celestial portal had to beopened. thus, it became necessary to enter into dialogue with the ascended masters.the adepts of the rose realized that without the help of such intelligences there wasno hope. the portal was successfully opened and the ascended masters were able togive pivotal information. these numinous intelligences are not subject to temporal andspatial laws. as a result, they know more and can see further than any mortal. they donot remedy the problem for us, but instead relay instructions in potentia, l

niverse) the communica-tions from such archons are voluminous and veiled. they, too, are relatively impossi-ble to accomplish. sacrifices are also required, but not of the kind levied on thechildren of the nephilim. particular resources are needed, and there are also world-wide consequences of the ritual.we seek next to finally disclose some of the most salient points communicated to theadepts of the rose. the adepts let it be understood that the nephilim could not befought in direct combat or with energy that reciprocates their own natures or machina-tions. the coming of the nephilim to the sovereign planet earth was to be compared toa biological infection. it was (and is) nothing more than the infestation of a parasite, avirus, into a normally healthy host organism. the parasite has no l

ightwant to kill cain, given that he and his parents were (according to the bible) the only living beings (p.102)gardner concludes that the mark was a sign of royalty that would distinguish cain. it was a coat ofarms to mark his lineage and prestige.the mark of cainthis was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds in the pharmaceutical fields and professions. the ancient annunaki were powerful alchemists/chemists.the cross and the circle this is the mark. it is also the sign for v enus in astrology. this is seen held inverted by the mon-archs. the cross within the circle is

MORALS AND DOGMA

deed, no absolute satisfaction may be vouchsafed to philosophy, any more in circumscribing the cause than in limiting the effect, the man of thought and contemplation falls into unfathomable ecstacies in view of all the decompositions of forces resulting in unity. all works for all. destruction is not annihilation, but regeneration. algebra applies to the clouds; the radiance of the star benefits the rose; no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. who, then, can calculate the path of the molecule? how do we know that the creations of worlds are not determined by the fall of grains of sand? who, then, understands the reciprocal flow and ebb of the infinitely great and the infinitely small; the echoing of causes in the abysses of beginnin

hail" a"_i conceal" and ignorance, misunderstanding the word"_hail" has interpolated the phrase "from whence do you _hail" but the word is really"_hele" from the anglo-saxon verb elan _helan, to _cover, hide, or _conceal. and this word is rendered by the latin verb _tegere, to _cover_ or _roof over "that ye fro me no thynge woll hele" says gower "they _hele_ fro me no priuyte" says the romaunt of the rose "to _heal_ a house" is a common phrase in sussex; and in the west of england, he that covers a house with slates is called a _healer. wherefore, to"_heal" means the same thing as to"_tile--itself symbolic, as meaning, primarily, to _cover_ a house with _tiles--and means to _cover, hide, or _conceal. thus language too is symbolism, and words are as much misunderstood and misused as more ma

friend or brother to whom he could intrust his secret or pour forth his soul. it was some consolation to imagine that in a future age some one might find the parchment, and the seed be found not to have been sown in vain. what if the truth should have to lie dormant as long before germinating as the wheat in the egyptian mummy? speak it, nevertheless, again and again, and let it take its chance! the rose of jericho grows in the sandy deserts of arabia and on the syrian housetops. scarcely six inches high, it loses its leaves after the flowering season, and dries up into the form of a ball. then it is uprooted by the winds, and carried, blown, or tossed across the desert, into the sea. there, feeling the contact of the water, it unfolds itself, expands its branches, and expels its seeds fr

y faith or creed, or an allusion to any past occurrences, it is their right to do so. let each apply its symbols as he pleases. to all of us they typify the universal rule of masonry--of its three chief virtues, faith, hope and charity; of brotherly love and universal benevolence. we labor here to no other end. these symbols need no other interpretation. the obligations of our ancient brethren of the rose were to fulfill all the duties of friendship, cheerfulness, charity, peace, liberality, temperance and chastity: and scrupulously to avoid impurity, haughtiness, hatred, anger, and every other kind of vice. they took their philosophy from the old theology of the egyptians, as moses and solomon had done, and borrowed its hieroglyphics and the ciphers of the hebrews. their principal rules w

so seen on the double tablet of shufu and noh shufu, builders of the greatest of the pyramids, at wady meghara, in the peninsula of sinai. it was the hieroglyphic for _life, and with a triangle prefixed meant _life-giving. to us therefore it is the symbol of _life--of that life that emanated from the deity, and of that eternal life for which all hope; through our faith in god's infinite goodness. the rose was anciently sacred to aurora and the sun. it is symbol of _dawn, of the resurrection of light and the renewal of life, and therefore of the dawn of the first day, and more particularly of the resurrection: and the cross and rose together are therefore hieroglyphically to be read _the dawn of eternal life_ which all nations have hoped for by the advent of a redeemer. the _pelican_ feedin

ty that ought to distinguish a knight of this degree. the eagle was the living symbol of the egyptian god _mendes_ or _menthra, whom _sesostris-ramses_ made one with _amun-re, the god of thebes and upper egypt, and the representative of the sun, the word re meaning _sun_ or _king. the _compass_ surmounted with a crown signifies that notwithstanding the high rank attained in masonry by a knight of the rose croix, equity and impartiality are invariably to govern his conduct. to the word inri, inscribed on the crux ansata over the master's seat, many meanings have been assigned. the christian initiate reverentially sees in it the initials of the inscription upon the cross on which christ suffered-_iesus nazarenus rex iud orum. the sages of antiquity connected it with one of the greatest secre

heir injuries to forgive; that man has an immortal soul, a free will, a right to freedom of thought and action; that all men are equal in god's sight; that we best serve god by humility, meekness, gentleness, kindness, and the other virtues which the lowly can practise as well as the lofty; this is "the new law" the "word" for which the world had waited and pined so long; and every true knight of the rose will revere the memory of him who taught it, and look indulgently even on those who assign to him a character far above his own conceptions or belief, even to the extent of deeming him divine. hear philo, the greek jew "the contemplative soul, unequally guided, sometimes toward abundance and sometimes toward barrenness, though ever advancing, is illuminated by the primitive ideas, the ray

res for neither frost nor ice, nor the snows that for months lie around its roots. but lo! out of the brown foul earth, and colorless invisible air, and limpid rain-water, the chemistry of the seeds has extracted _colors--four different shades of green, that paint the leaves which put forth in the spring upon our plants, our shrubs, and our trees. later still come the flowers--the vivid colors of the rose, the beautiful brilliance of the carnation, the modest blush of the apple, and the splendid white of the orange. whence come the _colors_ of the leaves and flowers? by what process of chemistry are _they_ extracted from the carbon, the phosphorus, and the lime? is it any greater miracle to make something out of nothing? pluck the flowers. inhale the delicious _perfumes; each perfect, and

sitaries of the secrets of the gospel of st. john, seeing in its recitals an allegorical series of rites proper to complete the initiation "the initiates, in fact, thought in the eighteenth century that their time had arrived, some to found a new hierarchy, others to overturn all authority, and to press down all the summits of the social order under the level of equality" the mystical meanings of the rose as a symbol are to be looked for in the kabalistic commentaries on the canticles. the rose was for the initiates the living and blooming symbol of the revelation of the harmonies of being. it was the emblem of beauty, life, love, and pleasure. flamel, or the book of the jew abraham, made it the hieroglyphical sign of the accomplishment of the great work. such is the key of the roman de la

e to be looked for in the kabalistic commentaries on the canticles. the rose was for the initiates the living and blooming symbol of the revelation of the harmonies of being. it was the emblem of beauty, life, love, and pleasure. flamel, or the book of the jew abraham, made it the hieroglyphical sign of the accomplishment of the great work. such is the key of the roman de la rose. the conquest of the rose was the problem propounded to science by initiation, while religion was laboring to prepare and establish the universal triumph, exclusive and definitive, of the cross. to unite the rose to the cross, was the problem proposed by the high initiation; and in fact the occult philosophy being the universal synthesis, ought to explain all the phenomena of being. religion, considered solely as

of the cross. to unite the rose to the cross, was the problem proposed by the high initiation; and in fact the occult philosophy being the universal synthesis, ought to explain all the phenomena of being. religion, considered solely as a physiological fact, is the revelation and satisfaction of a necessity of souls. its existence is a scientific fact; to deny it, would be to deny humanity itself. the rose-croix adepts respected the dominant, hierarchical, and revealed religion. consequently they could no more be the enemies of the papacy than of legitimate monarchy; and if they conspired against the popes and kings, it was because they considered them personally as apostates from duty and supreme favorers of anarchy. what, in fact, is a despot, spiritual or temporal, but a crowned anarchis

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

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 in an intoxicated condition, strayed into the rose-gardens of this monarch, where he was found by some of the king's attendants, who bound him with roses and conducted him to the presence of their royal master. midas treated the aged satyr with the greatest consideration, and, after entertaining him hospitably for ten days, led him back to dionysus, who was so grateful for the kind attention shown to his old friend, that he offered to gra

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

han 1144. jesse trees were numerous in the twelfth and thirteenth centuries and can be found in stained glass (for example, in chartres, saint denis, le mans, and sainte chapelle) and in the archivolts of portals (in senlis, mantes, laon, chartres, amiens. starting at the end of the thirteenth century, the virgin began appearing at the top of the tree, holding the infant jesus in her arms. she is the rose, the flower that blossoms at the tip of the stem. how illuminating and eloquent hiram's legend becomes when placed alongside christ's ascension, which was so often celebrated by stone sculptors, masons, and carpenters. all the prophets and seers of israel, all those heralds of christ, all those figures who gravitated around the scriptures and the apocrypha and oral tradition or the books

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e goddess of childbirth, released him. others say that foreshadowing his death a wild boar charged the tree and split it in two. aphrodite and adonis by hendrick goltzius (1558 1616/17) this painting shows the goddess aphrodite and the youth adonis in a summer embrace, just before he goes off on a hunting trip. aphrodite entreats him not to go because she is frightened for his safety. white roses the rose, a flower sacred to aphrodite, was originally white. according to one story, as she ran to help the dying adonis, aphrodite stepped on a thorn and the blood that fell onto the white rose petals stained them red. hunting dogs adonis loved hunting and only laughed at aphrodite who, prophetically, was terrified that he would be harmed on one of his hunting trips. aphrodite and adonis 33 dete

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

experience of life around and within me. as i look back on my early journal entries during this year, on the surface they that this information would thoroughly my "rational" side felt ready for shelf! over the next several weeks, regardie's to me throug- h an-y variety of additional requesting, a stranger spbntaneously encouraged me to contact him. i spoke 1971. i &ote in my journal simpli sweet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit, and we shall even know the hour of awakening with me and rejoice in the morning his office in studio city, california. about the hermetic order of the i knew that regar

has been obtained, else you may be obliged to return and master it before you can proceed to more advanced matters. 4 the golden dawn then experiment with the simple rose-cross ritual (p. 46 of volume 111. though this ritual is described in a later volume than the two now under discussion, it could well be taken out of context and mastered at the same time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yourself with the traditional symbol. it will provide basic discipline in at least three important matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. vibrating the appropriate names. a sim

or to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment from my pen. it explains itself completely in one of the speeches "buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, 0 brother of the cross of the rose. like him, 0 adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through; they have been but the purification of the gold. in the alembic of thine heart through the athanor of affliction, seek thou the true stone of the wise" the form of this ritual is beautiful in its simplicity and warrants a brief description. first of al

e father, we therefore removed the altar 'aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed" around this fundamental symbolism, the golden dawn adepts, displaying a genius of extraordinary insight and synthesis, had built a most awe-inspiring superstructure. the usual order symbolism of the light was represented by a white triangle centred by the rose- this placed upon the ceiling. the floor design was so painted as to represent the red dragon and the forces of the primitive archetypes upon which the candidate trod as emblematic of his conquest. placed in the centre of the vault was the pastos of rosenkreutz- though the pastos is also referred to as the tomb of osiris the justified one. both of these beings may be considered as the typ

of that link is a matter of supreme importance. let me now detail the curriculum of work prescribed in the second <81> order. the training of the adeptus minor consisted of eight separate items, and i quote the following from a syllabus "a-general orders" now in circulation "part one. a. preliminary. receive and copy: notes on the obligation. the ritual of the= grade. the manuscript, sigils from the rose. the minutum mundum. having made your copies of these and returned the originals you should study them in order to prepare to sit for the written examination. you must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the writt

ed a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete treatise on the tarot, with star maps. s. the attributions of the enochian tablets. t. the book of the angelical keys

f d a r k s s ind carrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are, in short, receiving confirmation at the hands of experimental psychology. it remains for the reader to benefit thereby <94> the rose-cross is a lamen or badge synthesising a vast concourse of ideas, representing in a single emblem the great work itself- the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher

ierophant knocks. 1 hiereus knocks. 1 hegemon knocks. 1 (knocks and says) khabs (knocks) am (knocks) pekht. neophyte ritual hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. the knocks are given before the words are said. when the battery is completed, all make the signs towards the altar and then sit down. kerux removes the rose, cup, paten of breadand salt and the lampfrom the altar, leaving the cross and triangle only. he sees that a hassock is in readiness at the west for the candidate to kneel on. hiero fratres and sorores of the. temple of the order of the stella matutina, i have received a dispensation from the greatly honoured chiefs of the second order, to admit. to the= degree of neophyte. honoured hegem

llars after passing hierophant twice. he directs neophyte to follow kencx, who with the other officers passes hierophant thrice. after the third passing, hierophant says: take your place north west of the stolistes. k e w indicates this and goes on followed by stolistes who falls out in the north and returns to his place. hegemon replaces his chair between the pillars and sits down kerux replaces the rose, lamp, cup and paten in their proper places on the altar. the golden dawn: volume 11 book two all are seated. the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow <33> place the once far-wandering soul; and the hood-wink was an image of the darkne

rkness (sign of silence) nothing now remains but to partake together in silence, of the mystic repast, composed of the symbols of the four elements, and to remember our pledge of secrecy. all are seated. hierophant puts down his sceptre and returns the banner of the east to its place. hegoes to the west of the altar and facing eastgives the saluting sign but not the sign of silence, and taking up the rose says: i invite you to inhale with me the perfume of this rose, as a symbol of air (smells rose) to feel with me the warmth of this sacred fire (spreads his hands over it) to eat with me this bread and salt as types of earth (dips bread in salt and eats) and finally to drink with me this wine, the consecrated emblem of elemental water (makes a cross with the cup and drinks) hierophant puts

and finally to drink with me this wine, the consecrated emblem of elemental water (makes a cross with the cup and drinks) hierophant puts down the cup bemeen the cross and triangle. he comes east of the altar and faces west <42> the praemonstrator then comes to the west of the altar and makes the aiuting sign. hierophant replies with the sign of silence and then hands the elements, beginning with the rose which praemonstrator smells and returns; then feels the warmth of the lamp, eats the bread and salt and receives from the hierophant the cup with which he makes a cross, and having drunk, returns it. hierophant then passes by west and south to his throne. praemonstrator then comes to the east of the altar. lmperator comes to the west, exchanges signs and partakes. he returns to his place

REGARDIE TALISMANS

den dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals of the rose according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attributed to the seven planets. inside this second ring, was a third subdivision of large petals where were fou

second ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such s

o established rules as to how this should be done. the student s own sense of design or his right ingenium is the only factor to be considered. for the centre of the fourth side, my decision is to make a large sigil of the elemental king whose name is taliahad. this name is converted into hebrew, which again will be found in volume i of the golden dawn, so there is no problem here. its tracing on the rose is thus: though it is not absolutely essential, i propose to use one last set of symbols the geomantic symbols and the emblems derived from them. there are three symbols attributed to the watery triplicity, but since rubeus for scorpio is pantently an evil sign, it is best omitted, leaving only populus for cancer and laetitia for pisces. populus is drawn thus: and from it several little e

ptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the tablet pronouncing them in the vibratory manner. then, rising, make the sign of the rose and cross over the tablet, and repeating the requisite formula, first describe around the talisman a circle, with the appropriate magical implement, and then make the invoking pentagrams five times over it, as if the pentagrams stood upright upon it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from th

triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. the second, to attract the force in the atmosphere into the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solomon (trans) s.l. mcgregor mathers book of talismans raphael the magus franci

RELIGIOUS TENANTS OF THE YEZIDI

to the vicinity of the shrine near which a large concourse of yezeedees lad already assembled, all habited in their best holiday suits. the men were clad in clean and gaudy-coloured jackets and turbans, the women in silk and satin garments, their necks hung round with ornaments, and their head-dresses covered with rows of silver coin. all carried in their turbans a bouquet of flowers, among which the rose and anemone were the most conspicuous, interspersed with an occasional ostrich feather dyed scarlet. about two hundred now joined hand in hand and formed themselves into a ring round a couple of musicians who played on a drum and kind of lute. the merry strain was at first slow, but quickened as it proceeded, the dancers the meanwhile keeping time with their arms which were thrown violent

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ght of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more p

when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin meekness and humility, a

e of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin meekness and humility, a period which is represented by the 33 lights in the east. the rose, mybrother, alludes to the beauty and grandeur of his resurrection from the dead, and is typical of theeternal glory of the rose of sharon, ego sum rosa sharoni, et lillium convallium. the 5-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (

byssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wis

. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holding the rosy-cross with both hands. brethren all standing in form of a cross.celebrant being central point; theoricus assents to the followingpledgedo you promise and declare in the presence of these rosicrucian brethren, upon your word ofhonour as a man, by the symbol of the rose and cross, and the flame upon the altar, that you willever conceal and never reveal to any person whomsoever, by any wilful act or process, any, even theleast, of the secrets or mysteries of the grade of practicus of this society of rosicrucians which youalready know or may be any manner whatever become possessed of, unless it be to a brother of thisgrade of practicus, and not unto him af

celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises the ardent desire forrefreshing life, the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the o

the laboratory of the hermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4 then 3 lightly at theentrance, which is promptly responded to by the golden notes of a bell within in correspondingmeasure. the door opens, and one of the five, in yellow robes :approaches the newly initiated, whostill carries the rose and cross.1st alchemist:god222s greeting to man. for the holy purpose of humanity, an unknown influence directs the pure inspirit, the noble in sentiment, and the true in soul, to yield their time and toil, as benefactors of theirrace; for this you come to us. by the mystic rose and cross, and, the sacred number 7, your missionis revealed. thou art practicus, learned as yet in but the rud

the true in soul, to yield their time and toil, as benefactors of theirrace; for this you come to us. by the mystic rose and cross, and, the sacred number 7, your missionis revealed. thou art practicus, learned as yet in but the rudiments of our art and science. come,draw near: we must have thy warmer friendship, and as well thy study. enter.they all enter and are seated, the candidate retaining the rose and cross.conductor:with a spirit of unity and meekness inspiring our every purpose, we seek a solution of the means forconquering disease, life222s enemy; and of the power of assuring immunity from the consequences oflife after life.1st alchemist:you seek to conquer the mysterium. if it should please god to reveal unto us these great mysteries,would we be able to comprehend and understan

essed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through hearing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith in eternal life.5th alchemist takes the rose from the cross, and holds it in the fumes of flour of sulphur, whichflour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually

ehold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas rosicrucianis in angliapracticus32 the colour of the rose turns to a pallor, or white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose symbols are sulphur in contact with fire. sohere sulphur and fire work their fearful sickly curse.but be ye

h fire. sohere sulphur and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou sinned, repent and wash thou in the waters of life and god will make you pure.a distant gong strikes 12 equal notes, tolling: which one of the alchemists counts as it strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our hopes are ended.the g

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

knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we h

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

y, as also concerning his favourite flower or colour. flowers, colours and animals connect in analogical classification with the seven genii of the kabalah. those who like blue are idealists and dreamers; lovers of red are material and passionate; those who prefer yellow are fantastic and capricious; admirers of green are often commercial and crafty; the friends of black are influenced by saturn; the rose is the colour of the science of the prophets 125 venus, etc. lovers of the horse are hard-working, noble in character, and at the same time yielding and gentle; friends of the dog are affectionate and faithful; those of the cat are independent and libertine. frank persons hold spiders in special horror; those of a proud nature are antipathetic to the serpent; upright and fastidious people

ROBERT KIRK WALKER BETWEEN WORLDS

om ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree

RUBY TABLET OF SET

ce, reason, and enlightenment. come forth at our summoning and bestow thy essence unto this rose, symbol of air, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist within, as well as apart from us [assembled initiates] hear our words, oh spirit of air [the gong is struck. the invocator, taking the air dagger from the assistant, hands the rose to the assistant who returns it to its proper place on the alter. the assistant returns with the crystal pyramid, symbol of earth, while the invocator turns northerly, counter-clockwise, followed by all initiates. the invocator proceeds by drawing an inverse invoking pentagram of earth, and completing the invoking pentagram by drawing in its center the sign of taurus. earth incense is pla

magician: to see with the eye of leviathan. aethyr 7- deo monday 7th february xxix aes, 12:51 a.m. i found myself in an expanse of infinite darkness, warm, still and comforting. i beheld before me a giant rose of black petals, exuding a scent so subtle and beautiful that it pierced the heart. i reached out for it, my hand enormous in the black vastness. the detail of each petal was exquisite, and the rose contained dew like a clear honey, sweet and rich. i realized that this was a self-created beauty, drawn from the depths of my own soul. all standards, all worth, are mine to define. i contemplated landscapes, but perceived no solid shapes, only geometric figures, lines, angles and curves. for these are the seeds of manifestation, the mental tools of the magician. there are no colours here

may come into contact with someone's mouth, substitute another dropper of sandalwood for the musk, and use cinnamon instead of ambergris. it is not the same, but the difference is pleasing. it will compliment "persian" if the latter is worn as perfume. this makes a nice base to which one can add other oils for very different effects. rose, ylang- ylang, or lavender can be added (5 to 10 drops for the rose or ylang-ylang, and 3 to 5 for the lavender. 2 "sexem- a sweeter, mellower fragrance than "persian, can be used preliminary to it over a long evening. suitable for both men and women. a nice way to use it is for one partner to wear "persian" and the other "sexem. either of these are also nice on the hair. use a 1/4 oz bottle for this one. 4 droppers of sandalwood 8 drops of patchouli 5 dr

SABBATIC KABALA OF THE CROOKED PATH

he magical utterance of spare are found here. thanateros. the coffin and the marriage-bed are set forth as the true twins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advai

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

r dogma, but in realizing not in believing, but in being and becoming. descend we now from the aspirations of philosophy to the religion of the ignorant. at the very outset, i may tell you that there is no polytheism in india. in every temple, if one stands by and listens, one will find the worshipers applying all the attributes of god, including omnipresence, to the images. it is not polytheism. the rose, called by any other name, would smell as sweet. names are not explanations. uncompromising: showing no willingness to find a middle ground or negotiate. causation: the process of causing an effect. proclaim: announce. bondage: slavery. sage: holy man. dogma: code of belief. aspirations: ambitions, goals. polytheism: belief in more than one god. omnipresence: presence everywhere, througho

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

y harney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet- proverbs 27, 7. a scorner seeketh wisdom and findeth it not; but knowledge is easy unto him that und

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

d almost boundless, the extreme clearness of the purple air serving to render distinct the features of a range of country that a conqueror of old might have deemed in itself a kingdom. lonely and desolate as the road which glyndon had passed that day had appeared, the landscape now seemed studded with castles, spires, and villages. afar off, naples gleamed whitely in the last rays of the sun, and the rose-tints of the horizon melted into the azure of her glorious bay. yet more remote, and in another part of the prospect, might be caught, dim and shadowy, and backed by the darkest foliage, the ruined pillars of the ancient posidonia. there, in the midst of his blackened and sterile realms, rose the dismal mount of fire; while on the other hand, winding through variegated plains, to which di

SYMBOLISM OF THE BANNERS

steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the princip

mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the principle behind the calvary cross is that the shower of the way descended into the corruption of human existence on earth and showed the formula of redemption. the principle behind the rose cross is that the shower of the way remained out of manifestation holding the perfect pattern of what man should be, untainted by corruption. had there been no fall of man, the calvary cross would have been unnecessary, there would have been no illusion of separateness, lack of brotherhood and mutual service between men. alchemically speaking, the cross is the hieroglyph of the crucible

TELESMATA AND FLASHING TABLETS

he force you wish to invoke. you may wish to formulate the letters before you as you do the above. repeat several times until the force is present. step 6 having attracted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vibration several times, at least one time for each letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always foll

ed. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures

TELESMATIC FIGURES

f thy figure or form and the final letter shall be thy feet of the astral form. the remaining letter in the order of thy form shall represent in order the body and member. see well that the z.a.m. makest thy image in the astral form as pure and beautiful as is possible. the more impure and common thy form the greater the danger it will be unto thee. write upon the breast its sigil as created from the rose and upon the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king o

centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter gi

heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl r

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

s less than in north america (photo: transformation magazine, july-august, 2003 "cross my heart and hope to die' 227 kali, merciless goddess of death and destruction, metes out justice and balancing of karma to her victims. observe the satanic sign of kali's left hand and her spinning on her finger of a sun sign. her color is blue, same color as the blue lodge of freemasonry (first three degrees. the rose and the lotus are her flowers, also the same flowers represented throughout the occult world by many other individuals and groups. 228 codex magica "cross my heart and hope to die" 229 the papacy often uses the "x" as is demonstrated in the dagon fish-hat of pope john paul ii on the cover of the pope speaks journal. 230 codex magica the x symbol on the robe worn by pope john paul ii is te

l things, as all things are naturally perceived. man has always been motivated and controlled by whatever dualistic concept is in fashion, and always will be. like it or not, it's the way things really are. shades of gray only appear between established opposites.3 the rosicrucian orders and the masonic lodge incessantly teach this duality of all things in their rituals and lectures. in the book, the rose cross and the goddess, masonic advocate, gareth knight, speaks of this "dual polarity" in masonic symbolism, knight observes, this duality is expressed by the square and compass.4 one of the highest degree rituals in scottish rite freemasonry is that which honors the emperors of the east and west. it is symbolized, among other things, by the masonic double-headed eagle. two heads, one bod

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ecome a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our li

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes 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 secret societies 31 (1596.1650) was once nearly arrested on the accusation that he was a member of the secret society, but he convinced his accusers that the rosicrucians were i

fatherland as a result of the thirty years f war (1618.48, andreae became an apologist for the rosicrucians and wrote the hermetic romance or the chemical wedding (1616, an allegorical autobiography of christian rosencreutz the founder of the fraternity. since the seal of the rosicrucian fraternity, the seal of martin luther, and the crest of the andreae family all bear the image of the cross and the rose, understandable confusion has arisen from time to time regarding the gautobiography. h upon the book fs initial publication, many scholars, aware that rosencreutz had been dead for 130 years, speculated that his spirit had dictated the work. later academic debates swirled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actu

rations, colors appearing in the skull, or a simple association of skulls and death. the amethyst crystal skull and the mayan crystal skull were found in guatemala in the early 1900s. the latter skull received its name because it was found at the site of mayan ruins. gmaya h is kept by a psychic who uses the skull to assist her in readings. two skulls exhibit particularly exquisite craftsmanship. the rose quartz crystal skull, found along the guatemala-honduras border, includes removable mandibles, as does the mitchell-hedges skull, the most famous and notorious of crystal skulls. named after its founders and keepers, f. a. mitchell-hedges (1882.1959) and his daughter anna (1910, it is considered the finest example of a crystal skull. fashioned from clear quartz, the mitchell-hedges crysta

THE GOLDEN ESSENCE

heath, and the spirits of the land (the wanes) and the hidden folk within and below it. her primary attributes are fire, cunning, and sexuality. she is the dame venus of legends and lore, as well as the queen of the underworld, or the kore. dr. peter kingsley has recently proven the connection in the classical world between venus and the queen of the underworld. as one of the daughter s signs is the rose, she is also connected to the rose queen of the afterlife. it is very, very important to realize that this daughter is a mythological re-emergence of her mother into a very active hypostasis. tara de rosilea is very much seen as a survival of the figure of freyja or freya, from northern paganism. if you read the myths, you will see that freya was also a child of the earth mother, and bore

THE MAGICIAN S KABBALAH

the mystery of tiphareth in its analysis as yod, nun, resh and yod. i virgo isis n scorpio apophis r sun osiris i virgo isis thus, as with the tetragrammaton of yhvh, the formula repeats a key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of

elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further, the rose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in t

lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing of the rose cross of tiphareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. th

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

backwards. boaz is translated as ba'az 'in strength, and jachin as yhkn 'he that strengthens, or will establish, hence 'in strength shall this my house be established. i have used an alternative rendering which reads 'i have entered in' for boaz, and 'seeking mercy' for jachin. the ritual is analysed as the geburah ritual, and the central point could be replaced or added to by the performance of the rose cross ritual of the golden dawn, or a banishing hexagram ritual. a rose should be placed on the altar for the duration of this ceremony. point tau move to the left of the temple, standing in the north, facing the eastern wall, and state firmly; i have entered in. visualise standing in the sephirah of hod, which can be as complex or simple as you are able. the simplest form would be to vis

can only dimly be seen. when you are ready, turn to face the west and touch your right shoulder with your right hand, saying; geburah this activates the pillar of severity and identifies it with your right side and the actions of your right hand. points peh, aleph and resh the word phar means 'beauty' and from it is derived tiphareth. move to the centre of the temple and meditate on the symbol of the rose for a moment. imagine it as a symbol of your true self, and visualise it blooming as the light comes to it. point tau move now to the right of the temple, standing in the south and facing east again. state; i have entered in, seeking mercy. visualise standing now in netzach, and the pillar of mercy extending outwards and away to chesed, and beyond to chockmah. when ready, turn to face wes

is work is to buy a car (kether. i wish to buy a car with all the energy i have (chockmah. i require the car to be a model most suitable to my needs (binah. i seek a car which is affordable (chesed) and for which i will be able to strike a good bargain for (geburah" and so on. point nun is the oath itself; point tzaddi is the censer& aspergillus; point cheth is the furnace& graal. on the altar is the rose, cup with wine, pen and paper, incense, bowl of water, and candle of colour appropriate to oath to be made. about the circle visualise or inscribe the god-name ararita. begin with lesser banishing ritual of pentagram. take water and sprinkle circle saying; the seven of perfection is purified and resolved to the one circle of light. take incense and cense circle saying; the seven of perfec

THE MARTINIST OPERATIVE GENERAL RITUAL

ble, even to one who is deaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is noticeable that all great names of the kabbala of the 16-th, 17-th and 19-th centuries knew the profound value of the pentagrammic name. sedir, in his "history and doctrines of the rose-croix, quotes a disciple of the rose-croix, wilhelm menens of antwerp, who. says in his aureum vellus about the great force which is hidden in the name i.h.s.v.h" which is, evidently, iod-he-shin-vau-he. it should be noted that ieshouah (jesus in hebrew, has the same phonetic pronunciation as ieshouah (joshua in hebrew, although the latter is spelled iod- 3 thi splate was reproduced with

THE MIDDLE PILLAR

nd completely, and no other thoughts remain. one other method is to pronounce the name as many times as there are hebrew letters in the name. 11. ths type of middle pillar initiation can also be used to charge talismans. regardie used this techmque to charge one of our medallions (for more on &us, see part two, chapter ten) 12. one very potent combination of such rituals is the lbrp, succeeded by the rose cross ritual, and followed by the middle pillar exercise. the rcr can be found on page 306 of regardie's the golden dawn. 13. see regardie's revised middle pillar ritual for 04 in part two, chapter ten. 14. regardie strongly advocated the idea of self-initiation, particularly in those cases where it was not possible to find a local temple of duly qualified initiators. 15. the eastern chak

and the angelic names "auriel and "phorlakh" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the gnomes: holy art thou, lord of the earth, which thou hast made for thy footstool. adonai ha-aretz, adonai melekh. unto thee be the kingdom, the power and the glory. malkuth, geburah, gedulah. amen. the rose of sharon, and the lily of the valley. 0 thou who hidest beneath the earth, in the valley of gems, the marvellous seed of the stars. live, reign, and be thou the eternal dispenser of thy treasures, whereof thou hast made us the wardens. amen. part vi: circumambulation 1. circumambulate7 the light. see all the power in the feet center. see it rush up like water powerfully pushed up as in a

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

or in gdora, h*2. we have as simple a poem as could be written, and in one of the verses of a chorus in gjephthah, h beginning gthere flashes the heart of a rose, h*3. one of the most mystical. here is a furious inspiration in blank verse (the prophet in gjephthah h speaks *1. songs of the spirit, vol. i, p. 38 *2. rosa mundi and other love songs, vol. iii, p. 59 *3. jephthah, vol. i, p. 77. ha! the rose has washed its petals, and the blood pours through its burning centre from my heart. the fire consumes the light; the rosy flame leaps through the veins of blue, and tinges them with such a purple as incarnadines the western sky when storms are amorous and lie upon the breast of toiling ocean, such billows to beget as earth devours in ravening whirlpool gulphs. my veins are full, throbbin

and the sunny shapes flit around to bless the hour, comes men know not what false flower: ere the cup is drained, the wine grows unsweet, that was divine *the tale of archais, vol. i, pp. 9, 10. these last two lines contain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink desire of the bud bursts into the passionate crimson of the rose, and as in galice, h gthe dove gave place a moment to the swine; h. and yet hardly so! the pure desire of man and woman in whatever state of life, the weaving of the golden web of twain into one entity, is not lust, never was lust, never will be lust. according to the conventional meaning of that word, lust expresses something unhealthy, unclean; and the love charicles bore archais was ce

the blind-worms of the law; that around us will whirl the vampires of the past, the kites of the present, the succubi of the future, is certain enough; as a shrieking mass of hideous animosity they will conglobe around us, deafening us with the expletives of earth, blinding us with the fumes of hell, and rendering us insane with the inanities of heaven: this were my guerdon: to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. nirvana. the drowning of self in eternity. yet if the mind returned not from its abode, and ever rested with god, all would run smoothly enough; but such a possibility is too transcendental to be actual. if it w

f glory; in whose sceptred-heart burns the white phallus of god, and whose jewelled crown is crimson with the lips of the passionate daughters of men. rose of the world! red glory of the secret heart of love! red flame, rose-red, most subtly curled into its own infinite flower, all flowers above! its flower in its own perfumed passion, its faint sweet passion, folded and furled in flower fashion. the rose of dew, the rose of love and night, the rose of silence, covering as with a vesture the solemn unity of things beheld in the mirror of truth, the rose indifferent to god fs gesture, the rose on moonlight wings that flies to the house of fire, the rose of honey-in-youth! ah! no dim mystery of desire fathoms this gulf! no light invades the mystical musical shades of a faith in the future, a

odies are as lamps below. the shining essence, glorified with fire more cold than fresh-fallen snow, and influences, white and wide, descend, re-gather, kindle, grow, till from one virgin bosom flows a river of white devotion adamant for ever *jephthah, vol. i, pp. 83, 84. we might expect to find this idea in gtannhauser, h and do in the following verse: this were my guerdon: to fade utterly into the rose heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. one more quotation we will give from the song of parthenope in gthe argonauts. h o mortal, sad is love! but my dominion extends beyond love fs ultimate abode. eternity itself is but a minion, lighting my way on

THE SECRET RITUALS OF THE OTO

ect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanu

terlock the fingers of your hands and place the palms upon my forehead, look into my eyes and say after me; file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (5 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. i, in the name of the holy trinity one and indivisible, and in the presence of this perfect and princely chapter of the holy order of the rose croix of heredom, do hereby and hereon most solemnly promise and swear that i will hele, conceal, and never reveal the mysteries of a sovereign prince rose croix. i swear eternal fealty and allegiance to the supreme council by whose authority this chapter is constituted in the person of its most puissant sovereign grand commander baphomet. i further pledge myself to the service of the ord

heel upon the head of the great serpent (he goes out, and turns facing red room) i declare this. chapter of rose croix duly closed in the name of babalon and the beast conjoined, of the secret savior and of iao. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (14 of 14 [12/28/2001 2:04:51 pm] sroto_notes 54. also known by the title of sovereign prince of the rose-croix. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note54.html [12/28/2001 2:04:53 pm] the secret rituals of the o.t.o. part two the rituals themselves* sixth degree the ceremony of illustrious knights templar of the order of kadosch and of dame companions of the order of the holy grail the temple is that of egypt, octagonal with two pylons, six m

r the seal of the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is able to harmonize all men upon the earth. no fabrications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light i

rved it in their most secret assemblies as they had received it from the greatest of the magi of egypt; nor were the ophites ignorant of this mystery, nor the men that did worship unto mithras, and the secret is hidden in the fable of samson; our lord jesus christ established it through the mouth of the beloved disciple. this was the inmost secret of the knights of the temple, and the brethren of the rose crosse concealed it in their college of the holy ghost. from them and from their successors the hermetic brothers of light have we received it directly, and here declare it openly to you. now then learn that this secret consists in the knowledge of a peculiar rite, an high mass to be celebrated in the temple of the holy ghost. are ye not, kings and priests unto god, very illustrious sir k

complete symbol; and howsoever thou mayest change, he changeth not. go thou from the abyss to the abyss! thou shalt find him alway naught and alway many and alway one and alway all. now the complete symbol, as hath been said, is triune; yet often have the wise and holy men of old glyphed it as two-in-one, leaving the third invisible. such symbols are the point within the circle, the lingam-yoni, the rose and cross, the divided circle of the chinese, and cross within the circle, of the diamond, the spire and nave of a church, the triple and eleven fold cross in the invisible diamond which a member of our supreme council prefixeth to his signature, and many another. and of these symbols every one sheweth forth the work, the uniting in rapture of the divided. conceive file//c /documents%20an

vesta; it is the kneph of the priests of memphis, the disc of the sun in the arms of khephra; and the serpent entwined about the egg. ask of our brethren the alchemists, and of the adepts of the rosy cross. the first answer: it is nothing but the lion with his coagulated blood, and the gluten of the white eagle; it is the ocean wherein both sun and moon have bathed. the others: it is the dew upon the rose that hath concealed the cross. ask of the ancients: they reply that the oldest of the gods is saturn. beware lest thou also be deceived! blessed be he that hath discovered unto us the arcanum arcanorum! this is the dissolved stone; this is the elixir of life, this is the universal medicine, this is the tincture, this is the potable gold. take an athanor and cucurbite, and prepare a flask

THE HOLY BIBLE KING JAMES VERSION

my wellbeloved unto me; he shall lie all night betwixt my breasts. 1:14 my beloved [is] unto me [as] a cluster of camphire in the vineyards of en-gedi. 1:15 behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves eyes. 1:16 behold, thou [art] fair, my beloved, yea, pleasant: also our bed [is] green. 1:17 the beams of our house [are] cedar [and] our rafters of fir. 2:1 i [am] the rose of sharon [and] the lily of the valleys. 2:2 as the lily among thorns, so [is] my love among the daughters. 2:3 as the apple tree among the trees of the wood, so [is] my beloved among the sons. i sat down under his shadow with great delight, and his fruit [was] sweet to my taste. 2:4 he brought me to the banqueting house, and his banner over me [was] love. 2:5 stay me with flagons, comfor

se shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. 34:17 and he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein. 35:1 the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 35:2 it shall blossom abundantly, and rejoice even with joy and singing: the glory of lebanon shall be given unto it, the excellency of carmel and sharon, they shall see the glory of the lord [and] the excellency of our god. 35:3 strengthen ye the weak hands, and confirm the feeble knees. 35:4 say to them [that are] of a fearful page 431 isaiah heart, be strong, fear not: behold, your go

TRUE HISTORY OF WITCHCRAFT

has taken on a more popular image, and is more targeted towards international organizational efforts, thanks largely to the work under the caliphate of the late grady mcmurtry. this contrasts sharply with the very internalized oto that barely survived during the mccarthy era, when the late karl germer was in charge, and the oto turned inward for two decades. the famous ancient and mystic order of the rose cross (amorc, the highly successful mail-order spiritual fellowship, was an oto offspring in crowley's time. it has been claimed that kenneth grant and aleister crowley were discussing relatively radical changes in the ordo templi orientis at approximately the same time that gardner and crowley were interactive. though wiccan writers give some lip service (and, no doubt, some sincere cred

TYSON DONALD NEW MILLENNIUM MAGIC

f the sephiroth, it does not adequately show that all emanations stem from the single point of the center. for this understanding, the magus must consider a radial model of the emanations, as shown in the following diagram: the light is the center, and from it go out like the opening petals of a flower the descending levels of emanation. although the ain, which is the unmanifest, is shown outside the rose of emanation it might as easily be drawn in the center of the figure, since it is everywhere and nowhere, separate from creation and yet min- gled with it. the ain is not bordered, since it has no limitation. although it would seem natural to link the ten sephiroth to the points of the decagram, in the same way the points of the pentagram are associated with the ele- ments, and the points

s. notice the insectival quality of the seal of bifions, below on the left. it is an intuitive sigil from the lemegeton or lesser key of solomon that suggests the nature of this evil demon. by comparison the more modern sigil of the angel michael, on the right, seems almost antiseptic. it was created using the golden dawn technique of generating spirit sigils mechanically upon the central rose of the rose cross lamen.43 for this reason, its shape does not really reflect any of the personal qual- ities of michael. michael bifrons 4 in magic the sigil is used as the physical focus through which an entity of the sub- conscious can funnel itself and give itself a tangible presence. to put it another way, it is the template placed over the aperture at the opened point of true self to ensure tha

the name to be significant, the image it invokes within the magus must be meaningful. and for the image of the spirit to possess meaning, it must accurately reflect the functions of the spirit. sigils may be mechanically derived by means of a radial arrangement of letters called a sigil wheel. the wheel illustrated below is based on the sigil wheel of hebrew letters that forms the central rose on the rose cross lamen of the golden dawn. here, the letters of the english alphabet have been reduced to twenty-four by combining the i and j and the u and v. then they were written in three circles of twelve, seven, and five around a center point in a clockwise inward spiral: a piece of paper is placed over the wheel and a continuous line traced from letter to letter in the spirit name. double let

TYSON DONALD SOUL FLIGHT

s what this type of rigorous training is capable of achieving when used by someone with a focused will and a natural aptitude for astral travel. concerning crowley's method, regardie recorded in his introduction: the seer had with him a great golden topaz set in a calvary cross of six squares, made of wood, and painted vermillion, which was engraved with a greek cross of five squares charged with the rose of 49 petals. he held this, as a rule, in his hand. after choosing a spot where he was not likely to be disturbed he would take this stone and recite the enochian call and, after satisfying himself that the forces invoked were actually present, made the topaz play a part not unlike that of the looking glass in the case of alice (he had long learned not to trouble himself to travel to any

TYSON DONALD THE MAGICAL WORKBOOK

power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exercise 36 invoking the light .i89 exercise 37 cleansing prayer .214 exercise 38 cleansing a space .219 exercise 39 supreme invoking ktual of the pentagram .250 exercise 40 evoking into the triangle .276 prac icsech edule forty-week study guide .313 suggested reading .319 index .327 benefits of the exercises automatic the forty exercises in t

n a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for

the beginner seldom needs to worry about too much contact with spirits, but often is vexed by a complete lack of contact. regular practice of the lesser pentagram ritual is the best way to activate occult perceptions and latent abilities in magic. this deceptively simple ritual has no equal. it is the single most valuable thing you can do when seeking to learn western ceremonial magic. ritual of the rose cross f ind an empty room or open floor where you can move around freely. it is best if the practice area is square or roughly square. procure a stick of rose incense and light it. place a holder for the incense stick in the southeast corner. stand in the southeast corner of the place of practice facing southeast, with the burning incense stick at your side in your right hand, and adopt t

b with the glowing point of the incense stick at the intersection of the cross and vibrate the four syllables of the divine hebrew name yeheshuah. as you sound the name, contract your aura like a bellows, driving the vibrations inward back to their source in your heart-center. the compression of your aura forces the power of the vibrations into the palm of your left hand and drives them ritual of the rose cross 167 with incredible force in an expanding spiral up your left arm, across your shoulders, down your right arm, and out through the shaft of the incense stick to the astral cross, which glows with intense whiteness. contemplate the bright light of the circle-cross for ten seconds or so while maintaining the projection pose. turn your body to the right to face west, but continue to po

he northeast corner while projecting a white line of light along the northern side of the practice area from the glowing tip of the incense stick. stand in the northeast corner facing northeast. draw energy from your heartcenter into your left hand and send it out through the incense stick in your right hand to project a white circle-cross upon the air to the northeast. contemplate this ritual of the rose cross 169 cross briefly. the end of the line you drew along the northern side of the room terminates in the center of this cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air and hold it four beats as you energize your heart-center. the outward shining light of your spinning heart-cent

n strength. the compressed power of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shoulders, down your right arm, to fountain out through the shaft of the incense stick upon the astral cross, which glows with intense whiteness. contemplate the cross for ten seconds or so. n.e. e. s.e- n.w. w. s.w. figure 34-1. ritual of the rose cross, from israel regardie's golden dawn 170 moving exercises continue pointing with the incense stick at the center of the cross as you turn to face the south. walk straight toward the south while projecting a line of white light along the eastern side of the room with the glowing tip of the stick. join this line to the center of the first cross you made in the southeast corner. it is u

a transparent sphere. stab the incense stick directly overhead at the intersection of the cross while looking upward, and vibrate the divine name yeheshuah. contract your aura as you vibrate the name. the sounds expanding outward from your heart-center reverberate against your contracting aura and rebound back upon their source with increased energy. the inner surface of the auric shell ritual of the rose cross 171 acts as an amplifier, compressing the power of the name ever more tightly until it escapes into your left palm and is driven in an expanding spiral along your left arm, across your shoulders, up your right arm, and out through the shaft of the incense stick to the astral cross, which glows with intense whiteness. contemplate the circle-cross on the ceiling for ten seconds or so

ritten from right to left within your heart-center. take a deep breath to inflate your body with air, and hold the breath four beats while energizing your heart-center. watch with your subtle vision as the shining light of your rapidly whirling heart-center expands your aura into a transparent sphere. point at the center of the cross on the ceiling and vibrate the divine name yeheshuah. ritual of the rose cross 173 as you vibrate the name, contract your aura strongly. the sounds reverberate against your aura, causing it to resonate in sympathy, and rebound from its shrinking, reflective surface to focus back upon your heart-center with greatly magnified force. the concentrated vibrations are compressed ever more tightly until they release themselves into the palm of your left hand and are

ht to left within your heart-center. take a deep breath and hold it four beats while energizing your heart-center. the radiance of your heart-center expands your aura into a transparent sphere. as you trace the lower arc of the circle from midway on the right arm across the lower segment of the column to midway on the left arm, use half of your breath to vibrate the holy name yeheshuah. ritual of the rose cross 175 as you vibrate the name, contract your aura. the vibrations expanding outward from your heart-center reflect from your contracting aura and concentrate within your heart-center with greatly magnified energy. the compressed power of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shoulders, down your righ

ing your heart-center. vibrate the following letter and words: l-the sign of the mourning oflsis. the harmonic resonance of your aura sends these vibrations outward to fill the universe "el-the sign of the mourn-ing of i-sis" let your right arm fall part way to the side and raise your left arm, keeping both straight, so that your arms form a v-shape. hold both hands flat with your palms ritual of the rose cross 177 turned outward to the sides. straighten your head, and tilt it back slightly to gaze upward. take another breath and hold it four slow beats while charging your heart-center. vibrate the following letter and words: v-the sign of typhon and apophis. your aura sends these vibrations outward to fill the universe "vee-the sign of ty-phon and ah-po-phis" cross your forearms on your c

p breath and hold it four beats while charging your heart-center. vibrate the words virgo-isis-mighty mother. take another breath, hold it four beats while charging your heart-center, and vibrate the words scorpio-apophis-destroyer. take another breath, hold it four beats while charging your heart-center, and vibrate the words sol-osiris-slain and rzsen "sol, oh-si-ris, slain and ris-en" ritud of the rose cross 179 draw another breath, hold it four beats, and slowly raise your arms higher, keeping them straight and turning your palms upward, as you vibrate the three names isis-apophis-osiris. as you do so, gradually turn your face upward. maintain this pose of aspiration to the light and take another breath, hold it four beats, then vibrate the three latin letters of the gnostic divine nam

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

mercurio (agua, y con la sal (tierra filos fica. s lo as se nace en esp ritu y en verdad. 22 the twelve secret keys of basil valentine (basilius valentinus, the benedictine of erfurt are found within the arcanum a.z.f. the entire secret of the great work is enclosed within the azoth series of basil valentine. azoth is the sexual creative principle of nature. the magnum work has been realized when the rose of the spirit blooms upon the cross of our body. the three principle-elements are the three mother letters of the hebraic alphabet. when one is practicing the arcanum a.z.f. one is working with these three principle-elements within the great laboratory of nature. one works with mercury, sulfur and salt when one practices the arcanum a.z.f; this is how the lead of the personality is transm

ng. sixth: universal infinite compassion. seventh: this seventh definitive step is only possible within human-gods. these are super-men. the mystery of baphomet it is indeed true and certain that the mystery of baphomet is sexual alchemy. we transform the lead of our personality into the gold of the spirit based on rigorous comprehension and sexual transmutation. this is how the i is annihilated. the rose elaborates its perfume with the mud of the earth; the perfume of the rose is transmuted mud. the door of eden sex is the door of eden. the guardian of this door is the assyrian sphinx, the egyptian sphinx, the bull (golden calf) of moses with the sword between its paws. this is the psychological i reflected in the baphomet that with his sword drives out from the threshold all of those who

WESTERN MANDALAS OF TRANSFORMATION SR AL

but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the sephira, and again, either the name or the sigil could be used. 3. the name or sigil of your h. g. a. 4. other associations through number, symbol, etc. taken from the correspondence tables and th

ies every aspect of the magical square in its design. it is the power of the kamea transformed geometrically. there could be more than one design, and we will look at this in detail soon. the sigils are simply the signatures of the names e. g, intelligence, spirit, angel, etcetera) when they are drawn on the kamea using numbers instead of letters. it is done the same way as tracing the letters on the rose. this, too, will be explained in greater detail when we get to the sections exploring sigils in more depth. there are mistakes (where numbers clearly do not add up for the row to equal the number designated by the rest of the square) in numerous published kameas. in his venus kamea, francis barrett, who published the kameas, seals, and sigils in 1801 and whose kameas have been copied many

xamples. to clear up any confusion the student might have about sigils he or she may have seen in numerous golden dawn works, one should know that there is still an additional method for creating sigils, which can be used with any name if translated into hebrew. it is the famous rose cross (see figure 2-c on page 16) which we used for determining the sigil of our h. g. a. sigils can be drawn from the rose and then incorporated into the talisman. this powerful little glyph has tremendous symbolic import for anyone with a rosicrucian or golden dawn background and has been used successfully by many magicians in our century, but as regardie noted, it is not rooted in antiquity. i personally always use the kameas for drawing the sigils of the intelligences and spirits and other numerical associ

d and has been used successfully by many magicians in our century, but as regardie noted, it is not rooted in antiquity. i personally always use the kameas for drawing the sigils of the intelligences and spirits and other numerical associations, but, like many others who have followed the golden dawn (and offshoot) traditions, i most often trace the divine god names pertaining to the sephiroth on the rose. many of those sigils, such as those found in the excellent books on golden dawn rituals written and edited by chic and sandra cicero, use rose sigils, and this is why they are different from those used in this book. the student should not be confused about this.it is obvious that the sigil will change with every magical diagram it is traced upon. but the intelligent student should study

this book. the student should not be confused about this.it is obvious that the sigil will change with every magical diagram it is traced upon. but the intelligent student should study and correct the many mistakes in the seals and sigils given in publications which are obviously incorrect.i. e, sigils which are misspelled, done backwards, or other errors. i highly recommend that the student use the rose to discover the sigil of his or her guardian angel spirit and use this consistently on every talisman. i cannot stress the importance of this enough. remember that the word kamea means bond. the rose can be considered a type of kamea. you should have a very good bond with your guardian angel or higher self, before attempting to bond with these other entities, because they do have their tr

an angelic force, and you are opening the door to let in its energy when you cut sigils. do it with great care. i suggest that you have the sigil of certain powerful divine names, such as ihshvh, or that of your angel, imprinted deeply in your mind's eye as well, to instantly call upon if necessary. these angelic sigils, whether cut in the ether or incorporated into a talisman, can be drawn from the rose cross or the planetary kameas themselves. in his book how to make and use talismans, regardie says that if the student takes time to try to understand the examples he gives, which are relatively simple, that the others should "not prove to be insuperable problems (p. 56. it is vital for the committed magical student to spend time doing this, which is why i am not going to simply give char

fies not only the door which gives entrance to the vault of brother c. r, but is an image figure 9-a figure 9-b figure 9-c of the door to eternal life, brother c. r. having conquered death. st. paul once said that death was the last adversary, a motto dr. case was fond of quoting. seven multiplied by four is twenty-eight, the theosophic extension of seven, the planet venus. the flower of venus is the rose, and is the major symbol of both rosicrucianism and the golden dawn. in the islamic tradition, seven represented the planetary sphere of venus as well as universal nature. seven is a quarter division of the cycle of twenty-eight days and becomes the rhythm of a week. it is a particularly feminine planet in all cultures. magical squares were important to islamic magicians, and mulhammad hi

ciple of polarity, which is really an interchange of magnetism. to really comprehend the sphere of nogah, or venus, is to be empowered by the spiritual experience called vision of beauty triumphant. it combines the ideas of power (mars) with beauty (venus, and hints at their proper relationship. the virtue which naturally results from this proper relationship is unselfishness. as we said earlier, the rose is a symbol of venus, and when it is pictured as centered on a cross of six squares, formed by opening out a cube, it reveals the true emblem of the rose-cross (see figure 9-k. it is a symbol of the perfect coordination of desires (the rose) with the basic pattern of creation (the cross. the rose in the center represents equilibrium and balance of all the forces of nature. an ancient rosi

igure 13-d figure 13-e figure 13-f resh.sun.orange.sun symbol peh.tower.red.tower symbol aleph.fool.yellow.wheel symbol from fool's dress lamed.justice.green.symbol of the scales this design may look like figure 13-g. figure 13-g figure 13-h we can then combine these two talismans into one piece, and it will look something like figure 13-h. with the knowledge gained from using magical squares and the rose kamea, we may choose to add sigils appropriate to need or desire. this method works with any hebrew word, or words or names translated into hebrew.if one has a tarot deck with the hebrew letters written at the bottom (for example, case's tarot, or see the book, archetypes on the tree of life, listed in the bibliography. it can also reveal the many intricacies of the symbolism in the qabal

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ere told: give to these children, new from the world, silence and love; and the long dew-dropping hours of the night, and the stars above: give to these children, new from the world, rest far from men. is anything better, anything better? tell us it then: we who are old, old and gay, o so old! thousands of years, thousands of years, if all were told: selection from: w.b. yeats. a faery song, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.12 (fergus and the druid) fergus. this whole day have i followed in the rocks, and you have changed and flowed from shape to shape, first as a raven on whose ancient wings scarcely a feather lingered, then you seemed a weasel moving on from stone to stone, and now at last you wear a

ny things a green drop in the surge, a gleam of light upon a sword, a fir-tree on a hill, an old slave grinding at a heavy quern, a king sitting upon a chair of gold and all these things were wonderful and great; but now i have grown nothing, knowing all. ah! druid, druid, how great webs of sorrow lay hidden in the small slate-coloured thing! selection from: w.b. yeats. fergus and the druid, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.7-8 (the prophet) and an old priest said, speak to us of religion. and he said: have i spoken this day of aught else? is not religion all deeds and all reflection, and that which is neither deed nor reflection, and that which is neither deed nor reflection, but a wonder and a surpris

nds, to hinder the hosts of the enemy. the trees were enchanted for work of destruction, the battle was joined with the music of harps. in the tumult many fell, but brought forth new heroes [four lines omitted. the alders, first in line, thrust forward in time. the willows and mountain ash were late to the array. the blackthorns, full of spines, and their mate, the mediar cut down all opposition. the rose marched along against a hero throng. the raspberry was decreed to serve as useful food, for the sustenance of life not to carry on the strife. the wild rose and the woodbine with the ivy intertwined how the poplar trembled, and the cherry dared. the birch, all ambition, was tardily arrayed; not from any diffidence, but because of its magnificence the labumum set its heart on beauty not br

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

d found she had 252 members; but it does not say what the extra ones were. 270. worlds of the idra rabba, or greater holy assembly. 271. the talmud, in niddah, says that the hebrew woman pregnancy lasted 271, 272 or 273 days. 280. 280 days, the term of natural pregnancy, human- ten times the lunar 28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah were so vast that it took 300 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wy

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of t

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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreutz, or christian of the rose cross. he then so improved his knowledge of the arabian tongue, that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe "after three years he went into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. after this, he travelled by sea to the city of fessa, wh

rs at the time. and by these four was made the foundation of the fraternity in europe. these three worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which was that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and

der, written by wyn wescott (under the initials of his order motto) further provides us with a bridge in which to interpret the rosicrucian history relating directly to the r.r. et a.c: history of the rosicrucian order by g.h. frater n.o.m. the opening words of that part of the 5=6 ritual which deals with the history of the order of the r.c. are as follows: know them 0 aspirant, that the order of the rose and cross bath existed from time immemorial and that its mystic rites were practiced and its hidden knowledge communicated in the initiations of the various races of antiquity: egypt, eleusis, samothrace, persia, chaldea, and india alike cherished these mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. this statement is one which comes home to every membe

ch the same way as one peels off the layers of an onion. this type of approach is needed, as some of the rituals and practices of the g.d. are extremely complex, with a great deal more revelation required concerning hidden meanings. an example of this is from the 5=6 ritual when i.n.r.i. is discussed: the keyword is i.n.r.i, which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as the initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word which is yeheshua or the hebrew name of jesus, formed of the holy letters shin, representing the ruach elohim, placed within the centre of the name tetragrammaton. also it has been interpreted as: ig

our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mysteries (which is in the centre of the universe "not unto us, but unto his name be t

r is reached. it is especially intended to effect the change of the consciousness into the neschamah, and there are places where it can take place. the first is when the aspirant is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the union with the higher self; there is also the invocation of the angel h.u.a. the second place is when he touches the rose of the representative of c.r. in the vault, when he has taken on himself the symbols of suffering and self sacrifice, and says that his victory is in the cross of the rose. the third place is when he enters the vault in the third point and kneels down, and the chief adept says al am the reconciler with the ineffable: i am the dweller of the invisible: let the white brilliance of the divin

let the light arise" then the aspirant is prompted to say "before, i was blind, but now i see" representing again the blindness to the neschamah consciousness and the passage into this. whereupon the chief adept says: am the reconciler with the ineffable! i am the dweller of the invisible; let the white brilliance of the divine spirit descend" the aspirant is now told to rise an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain; and then "we receive thee as adeptus minor in that sign of rectitude and self sacrifice" the affirmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then anno

that findeth his soul shall lose it; and he that loseth his soul for my sake shall find it" 2nd m "he that taketh not his cross and followeth after me is not worthy of me" four bells sound t he ob l ig at ion ch.ad. repeats the words, and at the end of each clause the postulant bows his head in silence (1)1, frater, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standing thus in the sign of osiris slain

phases, or the guiding force, while the wands are like the soul, the first manifestations of that impetus. collectively they are the higher levels of the soul, synthesized together in a working format in archetypal terms. opening the opening vibration that activates the link to the second order is its divine name "rose rubea et aurea crucie which is then transmitted to the individual by touching the rose cross. this also equates to establishing the link to the second order through the vault by way of the lightning flash. with the word "elohim gibor" is the second vibration, which summons the archangel khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 prin

. thereon are the four elemental tablets, with the tablet of union in their centre. the throne of the east is occupied by the celebrant of the grade, who is saluted in the ceremony by the title of master of the portal. he wears the crossed sashes of the outer and inner orders, the white robe of the second order, the yellow cloak of a cancellarius, an ordinary nemys and a rose-cross on his breast, the rose being of five red petals. he has no second order insignia. for the clearing of the temple he uses the sceptre of a hierophant. the officers of the outer order, wearing all vestments and insignia, are seated thus: the kerux is in the far west, with the stolistes and dadouchos on his left and right respectively; their seats are close against the wall. they represent the position of malkuth

her a synthesis of the paths which stand about the portal of the adepts. i have said that you have laid down the cross at the threshold of the gate of samech, but this is for a period only; it is again to be taken up, and it is now shown to you in the east, reposing on the breast of the messenger who has come to you from the grades beyond. i am sealed with the rosy cross, and you should know that the rose in its highest understanding is the divine principle operating in humanity and in you, so that sins which are scarlet may become whiter than snow and that the whiteness of your purified life may be incarnadined by divine fire. how is that fire communicated? it is by the operation of the secret doctrine, the students of which are compared in our tradition to roses, in which sense the rose

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