Michael Wynn's Occult Reference Library
THE ROSY

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ADEPTUS MINOR INITIATION

ed both 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 duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far 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 on 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 traveled by sea to the city of fes

ing base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. crook and scourge are laid on altar over dagger, crossing at yellow bands) chief "repeat with us the following words which are the signs of the hidden wisdom of our order (aspirant is made to repeat each word after the officer) chief "i" second "n" third "r" 26 all "i" chief "y" second "n" third "r" all "y" chief "vi

ALEISTER CROWLEY BOOK OF LIES

re above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is the ambassador of pan. how infinite is the distance form this to that! yet all is here and now. nor is there any there or then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, of that which is not? yet that which is not neither is nor is not that which is! identity is perf

as phi-alpha-lambda-lambda-omicron-sigma. this chapter is quite clear, but one my remark in the last paragraph 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

et mater unis deus ararita. let him go round to the south, make the holy hexagram, and say: mater et filius unus deus ararita. let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita. in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] book of lies get any book for free on: www.abika.com 79 then let him say: omnia in duos: duo in unum: unus in nihil: hae nec quatuor nec omnia nec duo nec unus ne

the world's tragedy, household gods, the scorpion, and also the god-eater, the reader may study the efficacy of rape, and the sacrifice of blood, as magical formulae. blood and virginity have always been the most acceptable offerings to all the gods, but especially the christian god. in the last paragraph, the reason of this is explained; it is because such sacrifices come under the great law of the rosy cross, the giving-up of the individuality, as has been explained as nauseam in previous chapters. we shall frequently recur to this subject. by "the wheel spinning in the spire" is meant the manifestation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta

appa-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 chapter suggest the two in one, since the ornithorhynchus is both bird and beast; it is also an aust

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

plies to refuse not-a: at least, that is so, below the abyss> it is also the last! this cup is said to be full of the blood of the saints; that is, every "saint" or magician must give the last drop of his life's blood to that cup. it is the original price paid for magick power. and if by magick power we mean the true power, the assimilation of all force with the ultimate light, the true bridal of the rosy cross, then is that blood the offering of virginity, the sole sacrifice well-pleasing to the master, the sacrifice whose only reward is the pain of child-bearing unto him. but "to sell one's soul to the devil, to renounce no matter what for an equivalent in personal gain<"supposed" personal gain. there is really no person to gain; so the whole transaction is a swindle on both sides, is bl

was written in the summer of 1911 e.v, just three years before its fulfilment> this whole matter is prophesied in the book of the law itself; let the student take note, and enter the ranks of the host of the sun. ii there is another sacrifice with regard to which the adepts have always maintained the most profound secrecy. it is the supreme mystery of practical magick. its name is the formula of the rosy cross. in this case the victim is always- in a certain sense- the magician himself, and the sacrifice must coincide with the utterance of the most sublime and secret name of the god whom he wishes to invoke. properly performed, it never fails of its effect. but it is difficult for the beginner to do it satisfactorily, because it is a great effort for the mind to remain concentrated upon t

is its attitude towards the law of thelema. the true order presents the true symbols, but avoids attaching the true name thereto; it is only when the postulant has taken irrevocable oaths and been received formally, that he discovers what fraternity he has joined. if he have taken false symbols for true, and find himself magically pledged to a gang of rascals, so much the worse for him> order of the rosy cross, 97 and he must have taken the vows with the fullest comprehension and experience of their meaning. it is also extremely desirable that he should have attained an absolute degree of moral emancipation<spirit which results from a perfect understanding both of the differenc

f attainment, as declared in the prescribed books (see curriculum in appendix i) 231 probationer- his principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year. neophyte- has to acquire perfect control of the astral plane. zelator- his main work is to achieve complete success in asana and pranayama. he also begins to study the formula of the rosy cross. practicus- is expected to complete his intellectual training, and in particular to study the qabalah. philosophus- is expected to complete his moral training. he is tested in devotion to the order. dominus liminis- is expected to show mastery of pratyahara and dharana. adeptus (without- is expected to perform the great work and to attain the knowledge and conversation of the holy g

and in particular to study the qabalah. philosophus- is expected to complete his moral training. he is tested in devotion to the order. dominus liminis- is expected to show mastery of pratyahara and dharana. adeptus (without- is expected to perform the great work and to attain the knowledge and conversation of the holy guardian angel. adeptus (within- is admitted to the practice of the formula of the rosy cross on entering the college of the holy ghost. adeptus (major- obtains a general mastery of practical magick, though without comprehension. adeptus (exemptus- completes in perfection all these matters. he then either("a) becomes a brother of the left hand path or("b) is stripped of all his attainments and of himself as well, even of his holy guardian angel, and becomes a babe of the aby

om and perfect happiness. 426 liber iii vel jugorum. 0<equinox i, 4 has a photo before this point showing the scabbed arms of one who tried the exercises> 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths<equinox has

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for this any plain circle of gold will have to serve your turn. quite flat, of course. if you want a good simple design to go on interim, try the rosy cross or the unicursal hexagram. so much for the weapons! now, as to your personal accoutrements, robe, lamen, sandals and the like, the book of the law has most thoughtfully simplified matters for us "i charge you earnestly to come before me in a single robe, and covered with a rich headdress (al i, 61) the robe magic without tears get any book for free on: www.abika.com 158 may well be

ALEISTER CROWLEY MEDITATION

e sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he begets not and is

rms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chos

d greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together with the lord" is then literally identical with the word samadhi, which is the sanskrit name of the phenomenon described by saint paul, this union of the ego and the non-ego, subject and object, this chymical marriage, and thus identical with the symbolism of the rosy cross, under a slightly different aspect. and since marriage can only take place between one and one, it is evident that no idea can thus be united, unless it is simple. hence every idea must be analysed by the sword. hence, too, there must only be a single thought in the mind of the person meditating. one may now go on to consider the use of the sword in purifying emotions into perceptio

references in the index should be turned up "a'.a" the great white brotherhood which is giving this method of attainment to the world "see" equinox i "adeptus minor" a grade of adeptship "see" equinox iii "aethyrs "see" equinox v and vii "aima" the great fertile mother nature "ama" the great mother not yet fertile "amoun" the god amen= zeus= jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury

se and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, aboun

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

dea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber aleph, and in "the urn "breathed" and "light" are highly significant words, implying the duality of creation in breath- inspiration and expiration- and that of vibratory light; while breath is also aleph, whose card is numbered zero; and light is l.v.x. 120, the rosy cross, wherein the positive is dissolved in the negative. al i,29 "for i am divided for love's sake, for the chance of union" the new comment i quote from "the book of lies (falsely so-called. the oyster the brothers of a'.a. are one with the mother of the child. the many is as adorable to the one as the one is to the many. this is the love of these: creation-parturition is the bliss of t

go" that is, hadit is everywhere; yet, being sought, he flies. the ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuith; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of the wheel; thus hadit supplies the third dimension to nuith. it suggests that matter is to be conce

ho makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! al iii,38 "so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban

nting the ordeal. al iii,65 "through the second, gold" the new comment the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram (in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is not dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radiating light on the six spheres which surround it; these represent the various powers of his mind. this book no

ALEISTER CROWLEY THE QABALAH

abalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer h (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formul as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. but before proceeding to this word, it is first necessary to explain furth

word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. but before proceeding to this word, it is first necessary to explain further in what way one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask what is knowledge? and receive the answer tud i read it d the door, u matter, t darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition

-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom babalon rideth. see liber 418. note

ALEISTER CROWLEY EQ I 1

pped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night

ALEISTER CROWLEY EQ I 5

balist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer "h (the letter alike of mother and daughter in ihvh. see liber 418 for lengthy disquisition on this symbolic basis. the answer of the adept to the third form of the problem is given by pi, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formulae as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. 111 but before proceeding to this word, it is first necessary to explain

is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. 111 but before proceeding to this word, it is first necessary to explain further in what way one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the treader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask "what is knowledge" and receive the answer "doth" i read it daleth the door, o matter, th darkness, by various columns of 777 (to choose the column is a matter of spiritua

ls bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "laughing lion" on whom babalon rideth. see liber 418. no

ALEISTER CROWLEY EQ I 5

ood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the desert, near sidi aissa "november" 25, 1909. 1.10- 2 p.m. the cry of the 25th aethyr, which is called vti there is nothing in the stone but the pale gold of the rosy cross. now there comes an angel with bright wings, that is the angel of the 25th aire. and all the aire is a dark olive about 21 him, like an alexandrite stone. he bears a pitcher or amphora. and now there comes another angel upon a white horse, and yet again another angel upon a black bull. and now there comes a lion and swallows the two latter angels up. the first angel goes to the lion

and with that we are come to the wall of the aethyr, and there is a little narrow gate, and he pushes me through it, and i am suddenly in the desert. the desert, near bou saada.4 "november" 29, 1909. 1.30- 2.50 p.m. the cry of the 20th aethyr, which is called khr the dew that was upon the face of the stone is gone, and it is become like a pool of clear golden water. and now the light is come into the rosy cross. yet all that i see is the night, with the stars therein, as they appear through a telescope. 41 and there cometh a peacock into the stone, filling the whole aire. it is like the vision called the universal peacock, or, rather, like a representation of that vision. and now there are countless clouds of white angels filling the aire as the peacock dissolves. now behind the angels are

he 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 a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure

and the letter representeth not the whole nature of the star, but each star must be known by itself in the wisdom of him that hath the cynocephalus in leash. and this pertaineth unto the grade of a magus- and that is beyond thine (all this is communicated not by voice, or by writing; and there is no form in the stone, but only the brilliance of the table. and now i am withdrawn from all that, but the rosy cross of 49 petals is set upright upon the summit of a pyramid, and all is dark, because of the exceeding light behind) and there cometh a voice: the fly cried unto the ox "beware! strengthen thyself. set thy feet firmly upon the earth, for it is my purpose to alight between thy shoulders, 69 and i would not harm thee" so also are they who wish well unto the masters of the pyramid. and th

arm thee" so also are they who wish well unto the masters of the pyramid. and the bee said unto the flower "give me of thine honey" and the flower gave richly thereof; but the 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, a

shall it be eternally, as age by age the worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart of the ritual that is accomplished in the vault of the adepts that is hidden in the mountain of the caverns, even the holy mountain abiegnus. and this is the meaning of the supper of the passover, the spilling of the blood of the lamb being a ritual of the dark brothers, for they have sealed up the pylon with blood, lest the angel of death should enter therein

de. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon his face and live? yea, thou tremblest, but from within; because of the holy spirit that is descended into thy heart, and shaketh thee as an aspen in the wind. they also tremble that are without, and they are shaken 108 from witho

from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in he adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe":john bull" in the course of a long review by mr. herbert vivian "the author is evidently that rare combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surp

eakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the .v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extrava

urning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths of the scorpion, or the snake in its many disguises- rosicrucians celestial and terrestrial- alchemy- rosicrucians in strange symbols- robert flood- indian mystic adoration of forms, etc, etc. mysteries of magic: a digest of the writings of eliphas l vi, with biographical and critical essay by arthu

ALEISTER CROWLEY EQUINOX EQ I 1 2

"i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words,"post lux crucis annos patebo. so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life the true life that is union with thee. so therefore perinde ac cadaver i await thee. 12.43. i wrote, by the way, on some previous day (iv. 12.57 a.m. that i used the supreme formula of awaiting. ridiculous mouse! is it not written in the book of the 74 heart that is girt about with the serpent that "to await thee is the end, not the begi

is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. rea

a-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day and ten are the holy sephiroth, the emanations of

rom the fetters of the very soul itself fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill."you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in the adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe."john bull, in the course of a long review by mr. herbert vivian""the author is evidently that rare combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surp

kfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion."the times""the light wherein he writes is the l.v.x. of that, which first mastering and then transcending the reason, illumines all the darkness caused by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx the lvx of the brethren of the rosy cross that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland."the literary guide""he is a lofty idealist. he sings like a lark at the gates of heaven.'konx om pax' is the apotheosis of extrava

ALEISTER CROWLEY EQUINOX EQ I 2 2

w not what glory shone gold from the breathless bliss beyond: but this i know that i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye that i am that i am! the return behold! i clothe mine awful light in yonder body born of night. its mind be open to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me

ALEISTER CROWLEY EQUINOX EQ I 3 2

t shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [a

e, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfill

thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvation! let us analyse the key-word "chief" i "2nd" n "3rd" r "all" i "chief" yod. hb:yod "2nd" nun. hb:nun "3rd" resh. hb:resh "all"

nvoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. be thy mind open unto the higher! be thy heart the centre of light! be thy body the temple of the rosy cross! and now i finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herein! keep it with reverence and love as a thing holy! keep it in purity and strength! let

close myself (the door of the vault is then opened [the "second adept" then points out to the aspirant that the vault is lit by the rays of the symbolic rose, and that in the middle of the vault stands the circular altar6 with these devices: a.g.r.c "ad gloriam rosae crucis" or a.c.r.g "ad crucis rosae gloriam" followed by "hoc universi compendium unius mihi sepulchrum feci "ie "unto the glory of the rosy cross, i have constructed this sepulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the al

t light dawns, the flashing brilliance of the all-pervading spirit of the gods descends: the divine spirit is upon him, and all bow in adoration of that white glory. the osiris stands, and by that sign uniteth himself with that light. he faces the west, ready to shed light upon the world, and there in the pyramid is the great work accomplished; for in his heart is kether, the centre of light, and the rosy cross is in his body "i.e, his nephesch is redeemed while his mind is ever open to the descending floods of the influx from the higher. now the chief adept is again isis, and instructs. she formulateth ahih and tiphereth, and the light is finally fixed as the analysis of the key word, synthesising and uniting the symbolism of the entire ceremony again by the pyramid formula. minutum mundu

ALEISTER CROWLEY EQUINOX EQ I 3 3

l thrust here and there in the black loom of night. 7. o my god, fondle me with kisses and be merciful unto me, as i humble myself before thee; for all my desires are as dewdrops that are sucked from silver lilies by the throat of a young god. 8. o my god, exalt me with blood and be merciful unto me, as i humble myself before thee; for all my courage is but as the fang of a viper that striketh at the rosy heel of dawn. 9. o my god, teach me with patience and be merciful unto me, as i humble myself before thee; for all my knowledge is but as the refuse of the chaff that is flung to the darkness of the void. 10. o my god, measure me rightly and be merciful unto me, as i humble myself before thee; for all my praise is but as a single letter of lead lost in the gilded scriptures of the rocks

rom the fetters of the very soul itself_ fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in the adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe":john bull" in the course of a long review by mr. herbert vivian "the author is evidently that rare combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surp

kfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the l.v.x, of that which, first mastering and then transcending the reason, illumines all the darkness caused by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx_ the lvx of the brethren of the rosy cross_ that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extrava

ALEISTER CROWLEY EQUINOX EQ I 3

. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception o

blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. ye

h the idea of cold; it is, however, possible that these two ideas had lent each other strength. you know that hashish always invokes magnificences of light, splendours of colour, cascades of liquid gold; all light is sympathetic to it, both that which streams in sheets and that which hangs like spangles to points and roughnesses; the candelabra of "salons" the wax candles that people burn in may, the rosy avalanches of sunset. it seems that the miserable chandelier spread a light far too insignificant to quench this insatiable thirst of brilliance. i thought, as i told you, that i was entering a world of shadows, which, moreover, grew gradually thicker, while i dreamt of the polar night and the eternal winter. as to the stage, it was a stage consecrated to the comic muse; that alone was lu

ALEISTER CROWLEY EQUINOX EQ I 4 3

especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater

from the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in he adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe":john bull" in the course of a long review by mr. herbert vivian "the author is evidently that rare combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surp

eakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the .v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extrava

ALEISTER CROWLEY EQUINOX EQ I 4

right above left, the elbows and a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedi

motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this exposition. 47 4 lost under dramatic cir

ALEISTER CROWLEY EQUINOX EQ I 6 2

within the central soul, and all the parts become the whole. sloth and activity and peace, when will ye learn that ye must cease? typhon. how should i cease from lethargy? hermanubis. how should i quench activity? sphinx. how should i give up ecstasy? c.i.c.t. what shines upon your foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the centre of the wheel. when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind's cheek as it clusters from the hidden val

rom the fetters of the very soul itself- fear not; you are not 'replacing truth of thought by mere expertness of mechanical skill "you who hold more skill and more power than your great english predecessor, robertus de fluctibus, you have not feared to reveal 'the arcana which are in the adytum of god-nourished silence' to those who, abandoning nothing, will sail in the company of the brethren of the rosy cross towards the limbus, that outer, unknown world encircling so many a universe "john bull" in the course of a long review by mr. herbert vivian "the author is evidently that rare combination of genius, a humorist and a philosopher. for pages he will bewilder the mind with abstruse esoteric pronouncements, and then, all of a sudden, he will reduce his readers to hysterics with some surp

akfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the l.v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extrava

rning lamps; the hermetic philosophers; the hermetic brethren; mystic history of the fleur-de-lis; sacred fire; fire-theosophy of the persians; ideas of the rosicrucians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in indian, egyptian, greek, roman and mediaeval monuments; the great pyramid; myths of the scorpion, or the snake in its many disguises; rosicrucians celestial and terrestrial; alchemy; rosicrucians in strange symbols; robert flood; indian mystic adoration of form; etc, etc. real history of the rosicrucians, founded on their own manifestoes, and on facts and documents collected from

ALEX SANDERS THE KING OF THE WITCHES

o boast that he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two-up-and-two-down house in vale street, hulme. almost from the start he felt trapped. what had happened to the rosy dreams he had had? here he was in a 6s. rod-aweek house with no hot water and, most frightening of all, there was a baby on the way. he redoubled his efforts to find another witch with whom he could work magic-if only to influence his opportunities for promotion. doreen had, no idea that she had married a witch, and as he lay beside her at night, frustrated and resentful, tantalizing glim

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alchemical secret, which is the physical term of the mystery, has been ever reserved to those who can emerge from the veils of allegory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possibilities behind. modern science tends more and more to show us that the transmutation of metals is not

BLAVATSKY H P ANTHROPOGENESIS

tone; thus making seven tones- the diapason harmony. all the melody of nature is in those seven tones, and therefore is called "the voice of nature" plutarch explains (de plac. phil, p. 878) that the achaean greeks regarded the tetrad as the root and principle of all things, since it was the number of the elements which gave birth to all visible and invisible created things. with the brothers of the rosy cross, the figure of the cross, or cube unfolded, formed the subject of a disquisition in one of the theosophic degrees of peuret, and was treated according to the fundamental principles of light and darkness, or good and evil "the intelligible world proceeds out of the divine mind (or unit) after this manner. the tetraktis reflecting upon its own essence, the first unit, productrix of al

BLUE EQUINOX

aking countries is delegated by charter to the most holy, most illustrious, most illuminated, and most puissant baphomet x rex summus sanctissimus 33, 90, 96, past grand master of the united states of america, grand master of ireland, iona, and all the britains, grand master of the knights of the holy ghost, sovereign grand commander of the order of the temple, most wise sovereign of the order of the rosy cross, grand zerubbabel of the order of the holy royal arch of enoch, etc. etc. etc, national grand master general ad vitam of the o.t.o. 7. the national grand master general ad vitam is assisted by two principal officers, the grand treasurer general and the grand secretary general. there are many other officers, but they do not concern those to whom the present manifesto is addressed. 8

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s the frontman for a coup on the human mind which was coordinated over many years. a small group of people known as the lunar society in birmingham, england, was significant in this. the group continued its influence under the name of the london-based royal society, which is still one of the most influential bodies in the world with regard to science. the royal society was founded by the order of the rosy cross in the reign of charles ii. another famous scientific' influence, sir isaac newton, was a rosicrucian and grand master of the priory of sion, the inner core of the knights templar. he was an inspiration behind the founding of the royal society. researchers into the background of the lunar society have shown that it mirrored (with remarkable accuracy) a group called the invisible col

DEITUS

ecrecy about magical activities. many books have been written which give spells or rituals to acquire love, wealth, and power, but the ability to use these spells effectively cannot be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breat

DEMONIC BIBLE

ry natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings who live in the himalayas

se lodges had very few secrets to reveal other than hand-shakes and grade signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the stud

DION FORTUNE MYSTICAL QABALA

nce. melekh, the king. adam. the son. the man. mystical qabala page 128 god-name: tetragrammaton aloah va daath. archangel: raphael. order of angels: malachim, kings. mundane chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it is the

rfect reciprocity. it is this one-sided arrangement which [page 212] is the vice of the adept. he must give as well as receive, and he must give himself unreservedly if he would participate in mystical union, which is the fruit of the sacrifice of crucifixion "let him who would be the greatest among you be the servant of all" said our lord. 83. the symbols associated with tiphareth are the lamen; the rosy cross; the calvary cross; the truncated pyramid; and the cube. 84. the lamen is the symbol upon the breast of the adept and indicates the force he represents. an adept performing work in the sphere of shemesh, for instance, would wear upon his breast an image of the sun in splendour. a lamen is the magical weapon of tiphareth; and it therefore becomes necessary to say something concerning

ld concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as distinguished from his magical weapon, he is no adept, but a wizard. 87. the rosy cross and the calvary cross are both given as symbols of the sphere of tiphareth. in order to understand their significance, it is necessary to say something concerning crosses in general, and how they are used in systems ofsymbol-ism. although the cross with which we are most generally familiar is the calvary cross, owing to its association with christianity, there are many other forms o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

or new entries in future editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exal

roups 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 contact with extraterrestrials that engaged the whole community of ufo researchers. in 1979, raymond fowl

retiens sur les sciences secretes. this volume elicited wide interest among eighteenth-century thinkers and may be defined as a treatise opposing the philosophical theories of descartes, or rather, opposing the popular misapprehension and abuse of those theories. sources: de villars, abbe. comte de gabalis. london: printed for b. m, printer to the cabalistical society of the sages, at the sign of the rosy-crucian, 1680. reprint, new york: macoy publishing& masonic supply, 1922. devils.afraid of bells it was an old superstition that evil spirits were afraid of bells and fled from the sound of them. this seems to arise from the belief that hosts of devils lurked in the atmosphere waiting to seize souls or to create storms. in the golden legend of jacobus de voragine, archbishop of genoa (pri

osophorum, which was printed at oxford in 1686, and a second time in 1705. a third edition was printed in germany in 1721. he was born on september 26, 1624. he studied medicine, obtaining a m.d. degree in in 1656. after becoming acquainted with theodore mundanus, a french adept, dickinson turned his attention to chemistry. in correspondence with mundanus, dickinson explained that the brothers of the rosy cross had access to the universal medicine, the elixir of life, but that by the time they discovered it, they had ceased to desire it and declined to avail themselves of the promise of life for centuries. he added that the adepts were obliged to conceal themselves for the sake of safety, because if their gifts seemed more than human they would become abhorrent to the average man. thus, th

ession, fludd went to london and took a house in fenchurch street. he soon gained an extensive practice, his success attributable not merely to his genuine skill but also to his having an attractive and even magnetic personality. although he kept busy with his medical practice, fludd found time to write at length on medicine. he also became an important and influential member of the fraternity of the rosy cross and began experiments in alchemy. he preached the great efficacy of the magnet, of sympathetic cures, of the weapon salve, and declared his belief in the philosophers stone, the universal alkahest or solvent, and the elixir vitae. as a writer, fludd represented a school of medical mystics, which laid claim to the possession of the key to universal sciences. fludd maintained that all

f 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 press, 1996. fraternitas saturni an influential occult group in germany before world war ii, headed by albin grau as grand master, accepting much of the teachings of

ul art. as to the possibility of hypnotizing a crowd, or making them to see the thing that is not, that feat has often been ascribed to african witch doctors. what is required is a dominant will on the one hand and a sufficiently plastic imagination on the other. scott introduces these statements among his notes on the ballad of christie s will, in relation to the verse: he thought the warlocks o the rosy cross .had fang d him in their nets sae fast; or that the gypsies glamour d gang .had lair d his learning at the last. this association of the rosicrucians with gypsies is not inapt, for hypnotism appears to have been considered a rosicrucian art. scott has other suggestive references including: gypsies encyclopedia of occultism& parapsychology. 5th ed. 680 saxo grammaticus mentions a par

aladdin and his lamp from the arabian nights entertainment, or book of a thousand and one nights, in which the lamp is a magic wishfulfilling talisman. although versions of the stories in the arabian nights are of some antiquity, some of the tales, like that of aladdin, are from late egyptian sources. another well-known legend is that of the tomb of christian rosenkreutz, founder of the order of the rosy cross, or rosicrucians. according to the rosicrucian manifesto fama fraternitatis (first printed in 1614, translated together with the manifesto confessio fraternitatis (1615) by eugenius philalethes (the pseudonym used by alchemist thomas vaughan) in london, 1652, the tomb of christian rosenkreutz was opened many years after his death, and a secret vault was discovered with an ever-burni

mb of christian rosenkreutz was opened many years after his death, and a secret vault was discovered with an ever-burning lamp, together with magical mirrors, sacred books, bells, more ever-burning lamps, and artificial songs, which sounded like precursors of the phonograph record. for an attempt to separate history from legend and symbolism in this story, see arthur e. waite s the brotherhood of the rosy cross (1924. many stories of ever-burning lamps stem from phosphorescent phenomena or from spontaneous combustion caused by the sudden influx of air into a gaseous vault. sources: waite, arthur e. the brotherhood of the rosy cross. 1924. reprint, new hyde park, n.y: university books, 1961. lambert, r(ichard) s(tanton) encyclopedia of occultism& parapsychology. 5th ed. 888 lancashire witch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e center of an open rose, which the writer arthur e. waite believed to be a development of the monogram of martin luther, which was a cross-crowned heart rising from the center of an open rose. history of the brotherhood little was known concerning the rosicrucians before the publication of waite s work the real history of the rosicrucians in 1887 (later revised and enlarged as the brotherhood of the rosy cross, 1924. waite s writing on the rosicrucians laid the groundwork for serious study of the subject. prior to that, a great deal had been written concerning rosicrucianism by people claiming to be rosicrucians or representatives of the brotherhood, including the most questionable volume by hargrave jennings, the rosicrucians: their rites and mysteries (1870. it was typical of many writi

iting on the rosicrucians laid the groundwork for serious study of the subject. prior to that, a great deal had been written concerning rosicrucianism by people claiming to be rosicrucians or representatives of the brotherhood, including the most questionable volume by hargrave jennings, the rosicrucians: their rites and mysteries (1870. it was typical of many writings regarding the fraternity of the rosy cross, and as the westminster review wittily commented in its notice of the volume, it dealt with practically everything under the sun except the rosicrucians. in contrast, working as a critical historian, waite gathered all that could be known regarding rosicrucians at that time. assembling all the relevant manuscripts, some of which he discovered, he was the first to put together a beli

covered, he was the first to put together a believable account of the origins of this branch of the occult world. the name rosicrucian appears to have been unknown before the year 1598. the movement originated in germany, where, in the town of cassel in the year 1614, the public was surprised by the publication of a pamphlet bearing the title the fama of the fraternity of the meritorious order of the rosy cross addressed to the learned in general and the governors of europe. it purported to be a message from certain anonymous adepts who were deeply concerned for the condition of humankind and who greatly desired its moral renewal and perfection. it proposed that all men of learning throughout the world should join forces for the establishment of a synthesis of science, through which would

y execrated, expressing the hope that his asinine braying would finally be put a stop to by tearing him to pieces with nails! this impious comment did little to enhance the reputation of rosicrucians among roman catholics. a year later, in 1616, the chemical nuptials of christian rosencreutz was published, purporting to recount incidents in the life of the mysterious founder of the brotherhood of the rosy cross. but the chemical marriage makes christian rosencreutz an old man when he achieves initiation, and this hardly squared with the original account of his life as given in the fama. by that time a number of persons had applied for initiation but had received no answer to their applications. since many believed themselves to be alchemical and magical adepts, great irritation arose with

crois. paris, 1934. dickson, donald r. the tesserea of antilia: utopian brotherhoods and secret societies in the early seventeenth century. leiden: brill, 1998. gardener, f. leigh. a catalogue raisonne of works on the occult sciences. vol. 1 of the rosicrucian books. privately printed, 1923. howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. mcintosh, christopher. the rosy cross unveiled: the history, mythology, and rituals of an occult order. wellingborough, england: aquarian press, 1980. pryse, f. n, ed. the fame and confession of the fraternity of r:c: commonly of the rosie cross. by eugenius philalethes. now reprinted in facsimile together with an introduction, notes and a translation of the letter of adam haselmeyer. societas rosicruciana in anglia, 19

eprinted in facsimile together with an introduction, notes and a translation of the letter of adam haselmeyer. societas rosicruciana in anglia, 1923. silberer, herbert. the hidden symbolism of alchemy and the occult arts. new york: dover, 1971. waite, a. e. the real history of the rosicrucians. london: george redway, 1887. reprint, blauvelt, n.y: steiner books, 1977. revised as the brotherhood of the rosy cross. london: william rider& son, 1924. reprint, new hyde park, n.y: university books, 1961. yates, frances. the rosicrucian enlightenment. london: routledge& kegan paul, 1972. rosma, charles b. claimed as the murdered peddler of hydesville, new york, in 1848, when spirit rappings were heard in the fox household. the supposed source of the rochester rappings produced by the fox sisters

ic white and black; or, the science of finite and infinite life. london: george redway, 1886. reprint, new york: university books, 1970. maeterlinck, maurice. the great secret. london: methuen, 1922. reprint, new york: university books, 1969. shirley, ralph. occultists& mystics of all ages. london: william rider, 1920; reprint, new york: university books, 1972. waite, arthur e. the brotherhood of the rosy cross. london: william rider, 1924; reprint, new york: university books, 1961. the life of louis claude de saint-martin: the unknown philosopher. london: philip wellby, 1901. reprinted as the unknown philosopher: the life of louis claude de saint-martin. blauvelt, n.y: rudolf steiner, 1970. the secret tradition in alchemy. kegan paul, london, alfred a. knopf, 1926. reprint, new york: s. w

rder of the golden dawn but quit in less than a year believing his time was better spent studying and translating alchemical texts. he developed a negative attitude toward all magical ritual and believed that rituals differed primarily in the amount of black magic they contained. waite became a devoted mystic and in the wake of the collapse of the golden dawn in 1915, he founded the fellowship of the rosy cross. he believed that suitably constructed rituals, which he endeavored to write, that had a dramatic form but were of a religious (devotional) rather than magical (manipulative) format, could assist the mystical quest. waite was involved in the transition from the first to the second generation of the occult revival. he was a productive occult writer and produced some historical texts

tonshire, england: aquarian press, 1983. a. e. waite: magician of many parts. wellingborough, northamptonshire, england: crucible, thorsons, 1987. waite, arthur e. azoth; or, the star in the east. london: theosophical publishing society, 1893. the book of black magic and of pacts. london: george redway, 1898. revised as the book of ceremonial magic. london: william rider, 1911. the brotherhood of the rosy cross. london: william rider& sons, 1924. the hidden church of the holy grail. london: rebman, 1909. the key to the tarot. london: william rider, 1910. the occult sciences. london: george redway, 1891. reprint, secacus, n.j: university books, 1974. the pictorial key to the tarot. london: william rider, 1911. the real history of the rosicrucians. london: george redway, 1887. shadows of lif

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ves to regulating the price of cabbages, sprats, and pumpkins. in striking contrast to the sophisticated disillusion, the bitter irony, of the weary venetian liberal is the "fama fraternitas, or the rosicrucian manifesto which follows the german translation of the extract from boccalini. the latter is as naive and incoherent as the former is experienced and lucid. we gather that the fraternity of the rosy cross was founded by one christian rosencreutz, a german, who was educated in a monastery and afterwards travelled widely, particularly in the east.1 the magia and cabala of the wise men with whom he conferred at fez was not altogether pure "but notwithstanding, he knew how to make good use of the same, and found still better grounds for his faith, altogether agreeable with the harmony of

fied himself with the rosicmcians and mersenne had included this mysterious brotherhood in his censures on fludd, so that the rosicrucian cause became involved in the fludd-mersenne controversy. hence in another publication, probably partly by fludd, against mersenne entitled sumrnum bonum (1629),1 the highest good is defined on the title-page as "the magia, cabala and alchymia of the brothers of the rosy cross. in this work, when replying to a passage against ficino in mersenne's quaestiones in genesim,2 the writer quotes at length from ficino's apologia for his magic which he endorses as representing his own point of view.3 this in itself is sufficient evidence that fludd and the rosicrucians stood for renaissance magia, stemming from ficino, with all its various cabalist and other accre

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

haelgoth,and mr christopher watkins, all ofwhomsupplied mewitha wealth of correspondence between waite and machen;andbymr a. b. collins, miss marjorie debenham,mrc. j. forestier-walker, mrs madge strevens, and mr colin summerford,whohave each provided invaluable information on waite'stwomarriages and on his later life. for the story of waite's involvementwiththe goldendawnandwiththe fellowship of the rosy cross i am greatly indebtedtomrwarwick gould, the revddrroma king, mr.keithjackson.mr roger parisious, mrs francine prince,mrjohnsemken, mr andrew stephenson, and those anonymous survivors of the fellowship of the rosy crosswhowish forever to remain unknown. aleister crowley's referencesto waite were found for mebymrclive harper and mr martin starr,while i could not havecharted waite's ma

rsbury. 6. ada waite .7.toptrees, east molesey,homeof the stuart- menteath family.8 .cover design by evelyn stuart- menteath fortheunknownworld.9. waite's entry in the addressbookof the hermeticorderofthe goldendawn.1 0.theofficial record( fwaite's re-admission theg:.r273 11.arthurmachen. 12. a. e. waite(c.1920).13. a. e. waite (1922. 14. a. e. waite in his robes as1mpera tor of the fellowship of the rosy cross (photograph bycoburn,1922).15. a. e. waite and his daughter, sybil(c.1930).16.marybroadbent schofield, wait e's secondwife(c.1930__11_thehiddenchurchandasecrettraditionwait e' searlystudyofthekabbalah ledhimto arguethat'thepointsofcontactbetweenoccult science and the kabalah are very numerous,butbetween mysticism and the kabalah they are, comparatively speaking, few; in generaltheka

a grandiose affairthatstyled itself'thehermetictext society. it progressed as far as a prospectus, printed in1908,whichoffered a list of sixty potential titles for translating and editing, arranged under fiveheadings(witha sixth section for 'miscellaneous and unclassifiedworks):great texts102 a. e.waite-magicianofmanyparts_of christian mysticism; lesser textsofchristian mysticism;theliterature of the rosy cross; the archaeology .of freemasonry and templarism; and,theliterature of alchemy. according to the prospectus, the 'primary intention' of the society was'toplace within the reach of its members the great and memorable texts of christian mysticism, of all schools and periods, excluding nothing on the ground of difficulties in doctrine,butdistinguishing clearly the position of each text

printed, 3s0 were for waite and 150[orfelkin; the remaining six were fine-paper copies, apparently for felkin's officers).butthecost-24311.2s.0d-horrifiedfelkin and he declined to participate in producing rituals for the more advanced grades.theindependent and rectifiedriteproved less parsimonious and by the endof1910 alltheouterordergrade rituals had been printed, togetherwiththatof'theportal of the rosy cross' and the solemn festivaloftheequinox. felkin was more concerned to find the secret chiefs,whomhe believed were active somewhere in germany, and to this end he sent, in1911,one of his members, neville meakin (exorientelux, to visitrudolfsteiner and to take part in his rosicrucian ceremonies. before his departure meakin had been elevated to gradeofadept usminorby waite 'acting as adep

approached waite, told him of strong objections to his candidature and advised him to withdraw. waite was furious and promptly resigned-takingwithhim yearsof bitterness at what he saw as shabby treatment by the society. hetookhis revenge by sprinkling acidcomments-onboth westcott and the society as awhole-throughouthis masterly study of rosicrucianism,the_'brotherhoodisreligion'131brotherhood of the rosy cross(1924).he remained active in most of the additional degrees whose ranks he had joined, acting as secretaryfor both his rose-croix chapter and knights templar preceptory for periods of twenty and thirty years respectively. but his principal concernin masonrynow becamethe dissemination of hisideasthrough hiswriting. his first major 'contribution to masonic literature' wasthesecrettradi

regard to what may be called the problem of freemasonry'(thefreemason,25may1912);butjohnyarkercriticized thebook-albeitin the columns of theco-mason,theorgan of an unrecognized, androgynous body-because waite 'does not seek to hide his contempt, often expressedin uncourteous language, against allwhodiffer from him: which 'all' includedyarker(issue of january1912).by the time that the fellowshipof the rosy cross came into being, waite's activities in the 'higher degrees' had led him to see 'more than ever the unexpressed things that lie behind the rites' and he felt that another masonic work was calledfor. he decided upon an encyclopaedia, for although there wereseveralalready in existence,'itseemed to me that here was the most convenient form in which to introduce a multitude of personal v

er manuscripts, they could not bringthemselvestoacceptthe consequence:therejectionof the glamourofmagic.insteadtheyrejectedwaite. it wouldnotbe correct, however, to see the demise of isis-urania and thewhole and rectified rite aswholly due to theclashbetweenmagic and some of themembersdesiredtofollowamysticalpath-butas theirownmasters, and that, under waite, they could never be: the fellowship of the rosy cross, however benign, was a thoroughly autocratic order. according to its.'c?nstitutionand laws (see appendixefor the full text,'theconstitutionof the fellowship is hierarchic and not elective,its government being vested in the imperatorofthe rite,whohas power to appoint his successor, subje:t to confirmationbythe bodygeneralofadeptiexempti, andalsotoappointsubstitutes for the government

lement in protestantism. allthereviewers pointedoutthe book 's principal fault: it isnotwritten in languagethatcan be understood by themaninthestreet,althoughdivineonionis for all men. thisdifficulty-thathe wrote as a specialistfor specialists255 waite was never able to overcome in his writing. butwhen.his words were accompanied by the ritual of his order there was a change.withinthefellowship of the rosy cross even the most simple member could experience directlywhatwaite's words could only inadequately describeto the outside world.themystical__16 _fratersacramentumregisandhisfellowshipoftherosycrossreferringto the fellowship of the rosy cross in his autobiography, waite said of it 'there is no story to tell, either by myself or another. may that most sacred centre give up no outward form

o carefully preserved the rituals, the minutes, and lists of membersofthe fellowship, and from these it is possible to present a pictureofthe formofhis order, ifnotofthe contentofits workings,1theindependent and rectified rite of the goldendawnhad been instituted for the benefit of thosewhosaw theorderas 'capableofa mystical insteadofan occult construction, and in similar manner the fellowship of the rosy cross was mystical,butunlike its predecessorin that it waswhollymystical; and, although based upon the kabbalah, it was also wholly christian, as laiddowninits constitution:'themode of interpretation in respectofkabalistic tradition is a christian mode.'thefellowship was divided into four orders that corresponded to the four worlds of kabbalistic symbolism, and as the members progressed f

tes worked subsequently by one section if any shall be communicated only under the rules bywhichthey are governed [a further clause (thenumberofwhichcannot be identified 'affirmsthatintheone case there is a triple headship and in theotherthatthe head is"themosthonouredfrater finem respice, 7=4" andhimonly-_appendixe _thefellowshipoftherosycross(i)constitution&lawsofthefellowship1.thefellowship of the rosy cross is the guardian of a path of symbolism communicated inritualafter the manner of the chief instituted mysteries, past and present.2.thesymbolism is concerned onlywiththe questandattainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the livingmethodof its attainment.3.the fellowshipdoes notprofess

as kabalah and embodied in thesepherha zohar.7.themode of interpretation in respect of kabalistic tradition is a christian mode.8.it is to be understood that the fellowship is similar to other instituted mysteriesworkingunder particular veils, the masonic brotherhood, for example, which uses building symbolism to produce upright and honourable members of the speculativeart,while the fellowship of the rosy cross uses theosophical symbolism of israel and seeks to lead thereby into a deeper knowledgeofthe soul and its relation to god. 9.thefellowship is open to allwhodesire the knowledge of divine things and unionwithgod in christ, and its path of symbolism is a true light of understanding on the path ofunion.10.thecommon aspiration of its members is a living bond between them,thefellowship18

rpracticus,id est, desiderium -conscium dei m,rden ofthetemple3. the honourablefratertheoreticus, id est, mens conscia sponsiguideofthepathsandgrades4. theauxiliaryfraterzelator,id est, terra illuminataproclamatoretlucifer5. ti-!e fraterthurificans, id est, thuribulum ferensthurifer6. thefrateraquarius,idest,aquam benedictam ferensaquarius7. thefraterostiarius. id est, custos liminis, a novice of the rosy crossguardn .b. the imperator, or chief of the rite, presidesexofficioin allgradesof the fellowship, either personally or by his appointed substitute. in those cases where certain offices are taken by sorores of the fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green rob

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tureofevelyn underhill and a novelist like charles williams.thoughwaite did become amemberofthe golden dawn, its curriculum meant little to him, as indicated in his autobiography,shadowsof lift andthought.after the revolt at theturnofthe century he was a memberofthe committee that governed the schismatic members and in consequenceofthis he ultimately formed his own organization, the fellowship of the rosy cross.itemployed his modificationsofthe basic golden dawn initiatory rituals, whichofcourse he had to transform and rewrite: his fellowship died when he did, in1942.all of this is described in robert gilbert's historyofthe golden dawn and in his biographyofwaite (still in preparation; interesting sidelights on the storycanalsobe found in hisa.e.waite:abibliography.*thisbook fills in sever

e had already ensured, with mathers' help, that theorderwould be well publicized.thefirst step in promoting theordercame in february 1888, with a letter from mathers to the editor oflight.ostensibly this was in reply to a critical article on eliphas levi, but it was effectively apufffor the newborn golden dawn 'eliphas levi was indeed an initiate of the kabbalah, a member of the fratern255 ity of the rosy cross, and of other kindred orders, and was acknowledged as a brother by those who know" on the firstofmarch the warrant for the isis-urania temple of that same 'fraternity of the rosy cross, under its new name of the orderofthe golden dawn in the outer, was drawn up and signed.itis a somewhat introverted document, for thethreechiefs of the second order,deoduce comite ferro (mathers, sapi

o herself, translating eckartshausen was the single most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge of the theosophical societywas alsothe imperator ofthe amen-ra temple under his motto of sub spe (under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with

stella matutina, were pub255 lished in 1930 under the titlelight-bearersofdarknessand using the pseudonymof'inquire within. a sequel,thetrailof theserpent,was published in 1936. prior toherrule the amoun temple had as its imperator the revd a. h. e. lee, who had been a member oflsis-urania and was still a close friendofa. e. waite. by1915waite had set up a completely new order, the fellowship of the rosy cross, com255 plete with an innerorderthat he called the ordo sanctissimus roseae et aureae crucis. into this order he brought numbersofhis masonic friends and a selection of occult-minded ladies from theosophical circles; he kept very few of the old isis-urania members even though he still looked on manyofthem as personal friends. a. h. e. lee was at this time busy compiling, with the ai

GILBERT THE MAGICAL MASON

1 was printed at regensburg the copy of thefama,which is possessed by the soc. ros. in anglia. in 1710, sigmund richter, an adept, published under the motto sincerus renatus' a volume entitleddie warhaffte undvolkommenebereitung ans demorderdesgulden und roseu kreutzes,giving fifty-two rules of the rosicrucian fraternity of that period. in 1777 was established the reformed rite of the brethren of the rosy and golden cross. in 1778 the famous johann wolfgang goethe wrote the poem 'die geheimnisse, which shows rosicrucian inspiration, as does his long poemfaust.in 1781 was published by 'pianco, an expelled member who perjured himself, a false account of the rosicrucians; it was entitled'der rosenkreuzer inseinerbliisse''therosicrucian in his nakedness; the s.r.i.a. library possesses a copy

GILBERT R A THE MASONIC CAREER OF A

was widely accepted, as was his great knowledge of the esoteric byways of freemasonry, and this undoubtedly helped him to gain entrance to the various lodges, chapters and preceptories he sought to join- all of which contained potential converts to his ideas. once converted they tended to seek admission to the independent& rectified rite of the golden dawn and to its successor, the fellowship of the rosy cross, but it must be stressed that waite never actively sought recruits. he did, however, seize every opportunity to propagate his doctrine of the secret tradition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's

waite's golden dawn but who preferred co- masonry to the legitimate craft. he also, and quite inexplicably, was among the 'few persons who attempted to carry on by themselves' when, in 1914, waite 'put an end to the isis-urania or mother temple, owing to internecine feuds on the authenticity of documents'90[90. other co-masons supported waite and, after he founded his new order, the fellowship of the rosy cross, in the following year, he drew more of its members from co-masonry than from freemasonry proper. the co-masons were also to prove more friendly when waite's second magnum opus appeared. magnum opus ii as we have seen, waite had an inordinately high opinion of his own scholarship, and a correspondingly low one of the more usually recognized masonic scholars 'brother r. f. gould, who

in instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a masonic encyclopaedia that would reflect his own predilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added

ded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticisms by tabulating the more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self adve

he higher degrees 99[99] diary, 12 march 1921. the review appeared in the occult review for april, 1921 100[100 'occult freemasonry and the jewish peril, the occult review, vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed

ceased in 1914 when he resigned from the s.r.i.a. after failing in his bid to be elected as celebrant. he had also quarrelled bitterly with blackden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the h

ecognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemasonry, which was published in 1937; it was more than a simple revision of his earlier work. it incorporated much of emblematic freemasonry (1925) and material from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his

sm (new york, rebman, 1909 (book ix, chapter 8: the analogies of masonry) a new encyclopaedia of freemasonry (ars magna latomorum) and of cognate instituted mysteries: their rites, literature and history (rider, 1921) 2 vols (the issue of 1934 adds an account of the masonic peace memorial 'robert fludd and freemasonry, manchester association for masonic research (offprint, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought

GNOSTIC CATECHISM

was widely accepted, as was his great knowledge of the esoteric byways of freemasonry, and this undoubtedly helped him to gain entrance to the various lodges, chapters and preceptories he sought to join- all of which contained potential converts to his ideas. once converted they tended to seek admission to the independent& rectified rite of the golden dawn and to its successor, the fellowship of the rosy cross, but it must be stressed that waite never actively sought recruits. he did, however, seize every opportunity to propagate his doctrine of the secret tradition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's

waite's golden dawn but who preferred co- masonry to the legitimate craft. he also, and quite inexplicably, was among the 'few persons who attempted to carry on by themselves' when, in 1914, waite 'put an end to the isis-urania or mother temple, owing to internecine feuds on the authenticity of documents'90[90. other co-masons supported waite and, after he founded his new order, the fellowship of the rosy cross, in the following year, he drew more of its members from co-masonry than from freemasonry proper. the co-masons were also to prove more friendly when waite's second magnum opus appeared. magnum opus ii as we have seen, waite had an inordinately high opinion of his own scholarship, and a correspondingly low one of the more usually recognized masonic scholars 'brother r. f. gould, who

in instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a masonic encyclopaedia that would reflect his own predilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added

ded by criticizing the imaginary picture of ramsay in volume 2 and disputing waite's ascription of an alleged portrait of james anderson in volume 1 'can it be that it is so set down in ignorance, or is it to be understood as yet another deliberate flight into the realms of fantasy (p. 173. his views on the frontispiece to volume 1- which shows waite in the robes of imperator of the fellowship of the rosy cross- he refrained from printing. the second review reinforced the first. tuckett substantially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticisms by tabulating the more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self adve

he higher degrees 99[99] diary, 12 march 1921. the review appeared in the occult review for april, 1921 100[100 'occult freemasonry and the jewish peril, the occult review, vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed

ceased in 1914 when he resigned from the s.r.i.a. after failing in his bid to be elected as celebrant. he had also quarrelled bitterly with blackden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the h

ecognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemasonry, which was published in 1937; it was more than a simple revision of his earlier work. it incorporated much of emblematic freemasonry (1925) and material from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry lies in the mystic quest. all his

sm (new york, rebman, 1909 (book ix, chapter 8: the analogies of masonry) a new encyclopaedia of freemasonry (ars magna latomorum) and of cognate instituted mysteries: their rites, literature and history (rider, 1921) 2 vols (the issue of 1934 adds an account of the masonic peace memorial 'robert fludd and freemasonry, manchester association for masonic research (offprint, 1922 the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924 (chapters xv to xxi and xxiv relate to freemasonry) emblematic freemasonry and the evolution of its deeper issues (rider, 1925) the liturgy of the rite of the strict observance (warrenton, n.c, 1934, mimeographed) the secret tradition in freemasonry (rider, 1937) shadows of life and thought

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

luence spread, the knight templars absorbed esoteric teachings from arabic alchemy and sufi mysticism- they form an important link in the transmission of the gnosis. the rosicrucians are thought to also have originated about the same time as the the knight 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 10

GOLDEN DAWN RITUALS ZAM17

the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross 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 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the w

me many others had. he did bind those three unto himself, to be faithful, diligent, and secret, as also to commit carefully to writing all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this fraternity, might not be deceived in the least syllable and word. after this manner began the fraternity of the rosy cross- first by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to god's praise and glory, and do find great wisdom therein. they made also the first part of the book m, but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also while his new building (called san

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

d 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' of hinduism, a creativ

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boeh

for answers pertaining to work covered in higher degrees, the master shall properly refrain from answering and defer each such question "rosae crucis" this is the latin form of the name, and is generally used in all countries because it lends itself very readily to use in all languages and at the same time is a complete translation of the true meaning. the words, translated into english, mean "of the rosy cross" therefore, the words "of the" should never precede the words "rosae crucis" the name of our order is the ancient and mystical order rosae crucis. order rosae crucis is a shorter way of writing the name, and it means: order of the rosy cross. the official abbreviation of the name, however, is, as given in the constitution, a. m. o. r. c. the words rosae crucis are never translated w

ers official answers to questions which are often asked, in order that they may be prepared to answer similar questions asked by friends or acquaintances, we publish the following taken from the records of our daily correspondence: ques. what is represented by the letters a. m. o. r. c? ans. it is the abbreviation of the name, ancient and mystical order rosae crucis (ancient and mystical order of the rosy cross) the latin name of the order, as found in many foreign manuscripts and ancient documents, is antiquus arcanus ordo rosae rubeae et aureae crucis. in many countries the latin is translated into the native tongue, and in most cases the initials amorc represent the translated term. ques. has the a.m.o.r.c. any relation to any other rosicrucian society? ans. the a.m.o.r.c. is not a part

uses or small organizations, either because they believe that the word rosicrucian simply means mystical, metaphysical, or arcane, or because they are deliberately attempting to deceive the public, it has been established in international congress and in many legal controversies that the word or term rosicrucian belongs exclusively to the fraternity or order that invented or devised the symbol of the rosy cross, and that the term rosicrucian distinctly applies to and describes one organization and one system of philosophical thought. the name and symbols of the rosy cross are the exclusive property of the legitimate fraternity, and its chartered bodies throughout the world. ques. has the a.m.o.r.c. any relation in the past or present with the roman catholic church, or the jesuits? ans. the

senegal sierra leone singapore south africa suriname sweden switzerland tahiti togo trinidad.tobago united states uruguay venezuela wales zaire zimbabwe [63] part five mystic symbols and their meanings especially prepared for this manual [64] the explanation of ancient symbolism is included in the rosicrucian teachings [65 [66 [67 [68 [69 [70 [71] evolution of the cross many who see the symbol of the rosy cross for the first time believe it to be a christian symbol.very likely a roman catholic symbol.and most surely a religious symbol. we have found that we are called upon daily to make some explanation, not only about the rosy cross, but the cross in any form, in our correspondence. we trust, therefore, that this explanation will anticipate many questions. first of all, let us say that th

acred symbol to hide their real purposes. for, truly, the christian principles have naught in them to justify that which has been perpetrated in their name; but the same may be said of many other religious movements during their early stages. however, we wish to assure jews and gentiles, roman catholics, and protestants alike, that to the orientals.who belong to none of these four classifications.the rosy cross symbol is sacred, not as a religious symbol, but as a divine symbol, because it represents the true divinity of man and all nature. the origin of the cross is lost in antiquity.it is so old! perhaps the first use of it was in drawing lines from the four cardinal points, north, south, east, and west. such lines from such points.important indeed to the ancients.would form a cross. the

esses in relation to the whole scheme of the continuity of life. the rosicrucians today use the crux ansata as a symbol of immortality and reincarnation exclusively. to them it has no other meaning. in a study of some of the other crosses we see arbitrary 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 aro

ury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols, is the symbol of the pentagram. this five-pointed figure is a symbolic rep [75] resentation of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the

epresents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic rose cross, an unfolded cube with a five-petaled rose at its center. four barbs emerge from behind this cross, pointing into the four directions in space. the complete symbol or "encyclopedic" rose cross symbolizes all the majesty, power, beauty, and protection of the rosicrucian order [76] the rosy cross mechanically and symbolically formed [77] part six charts, explanations, and special subjects crystallography the mystery of dr. john dalton and his alchemical laws reprinted from the american rosae cruris of november, 1916 [79 [80] the magnet (in connection with the lessons of the first degree of temple monographs) in a number of lessons reference is made to the magnet, and the law

hanges in the natural scheme of things; remember the rosicrucian injunction: not by revolution, but through evolution, are all things accomplished in permanency. 29. hold sacred and above all criticism the ideals of the rosicru-[159] cians. permit no slander to affect the good name of your order. live that life which will prove the goodness of your principles. and be ready to defend the emblem of the rosy cross with the might of your life and the light of your being.(members may purchase a very handsome printed card in several colors containing the rosicrucian creed which differs from the above code in brevity and nature. it may be purchased from the rosicrucian supply bureau, san jose, california 95191, at very small cost.[160] part nine glossary the following words are commonly used in r

HAMIL THE ROSICRUCIAN SEER

d ordersofspirits; transcribed from a folioms.written byt.porter, 1583 [and] keys of rabbi solomon, transcribed from a ms translation into french, and thence into english bydrsibley, byt.palmer (hioi) 1833 collection of horoscopesofalchemists, astrologers and occult philosophers.(hi2i)*1833 journal of a rosicrucian philosopher.[as 1829 [and] copy of the admissionofdr. bacstrom into the society of the rosy cross by the count du chazal at the island of mauritius 1794 (hrob)secretwriting29certify that it was true! if the original could be found it would provide one of the most remarkable instances of proven clairvoyance ever recorded. a further ten manuscripts recorded in redway's catalogues cannot now be traced, including three that appear to be from the 'thirty volumns containing twelve-tho

ontaining twelve-thousand answers, if they were part of that series, the remaining twenty-four volumes have vanishedutterly-eventheir titles beingunknown-togetherwith an unknown number of manuscripts on magic and related subjects, which might have included something referred to obliquely by waite inthebrotherhooda/therosycross.while discussing f. g. irwin's assocation with the projected 'order of the rosy cross' in the earlyi870s, waite implies that an unnamed group connected with the bristol college of the sria may have been the ultimate sourceofthe golden dawn cipher manuscripts.p in his original text, as it appears in the galley proofsofthe book, he is more precise, naming irwin specifically as the author of the texts he describes and suggesting that 'he had a hand in manufacturing the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra melin the mage( 189 8, see my the magzclans ofthe golden dawn (1972. redway's business failed c.190 0. ayton was referring to the recent death of walter moseley, of butldwas hall, shrewsbury. according to a. e. waite (thebrotherhood of the rosy cross, 1924, p. 569, his 'health had been seriously damaged by the us of drugs or occu t purp?s s. george redway acquired his books on occult ph.t1osophy and similar subjects, including a number of hockle manuscnpts. a copy of redway's catalogue is in the library of the united grand lodge of england. 4 countess wachtmeister was one of the many titled early converts to theosophy. she joine

HP LOVECRAFT POETRY AND THE GODS

lay on* when old age shall this generation waste, thou shalt remain, in midst of other woe than ours, a friend to man, to whom thou say st "beauty is truth- truth beauty- that is all ye know on earth, and all ye need to know. as the singer ceased, there came a sound in the wind blowing from far egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered goddess and, kneeling, cried "master, it is time i unlocked the gates of the east. and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

of hume s reasoing. 120 chapter the fifteenth. footsteps of the rosicrucians amidst architectural obejcts. 130 chapter the sixteenth. the round towers of ireland. 137 chapter the seventeenth. prismatic investiture of the microcosm. 142 chapter the eighteenth. cabalistic interpretations by the gnostics. 147 chapter the nineteenth. mystic christian figures and talismans. 157 chapter the twentieth. the rosy cross in indian, egyptian, greek, roman, and medi val monuments. 165 chapter the twenty-first. myth of the scorpion, or the snake, in its many disguises. 173 chapter the twenty-second. ominous character of the colour white to english royalty. 177 contents xv chapter the twenty-third. page. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worsihp. 186

struse sciences) speak, men either revile or contemn, they either envy or laugh. when we discourse of gold, they assume that we would assuredly produce it if we could, because they judge us by themselves; and when we debate of it, and enlarge upon it, they imagine we shall finish by teaching them how to make gold by art, or furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for th

is is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above them; and as to life for centuries, being wishful for other things, they decline availing t

as lord of theworlds* these are the two chiefmetals of the alchemists, and the two chief mystic symbols of the rosicrucians red is blazoned by the old priestly heralds, or augurs, by the name of the planet mars vert (or verd, and argent, silver (hermes, or thoth, ortaut, orluna, orastarte, indifferently, are represented by the planetvenus and by themoon. persian fire-tower. chapter the twentieth. the rosy cross in indian, egyptian, greek, roman and medi val monuments. hough fire is an element in which everything inheres, and of which it is the life, still, according to the abstruse and unexplained ideas of the rosicrucians, it is itself another element, in a second non-terrestrial element, or inner, non-physical, ethereal fire, in which the first course fire, so to speak, flickers, waves

r betray the fact of the supernatural method of their existence clearly at the safest in being disbelieved, and being looked upon as lie or delusion. therefore these conclusive reasons, and others similar, impelled the society to hide from the world, not only their stupendous art, but also themselves. they thus remained (and remain) the unknown, invisible, illuminated rosicrucians, or brethren of the rosy cross; regarding whose presence and intentions no one knows anything, or ever did know anything, truly and in reality, although their power has been felt in the ages, and still remains unsuspectedly conspicuous: all which we think we have in some measure proved. and shall still farther establish (we hope, before we arrive at the end of our book. the crux-ansata. chapter the thirty-third

ff the chains of mortality. to become glorified is to discover in one s own identity the glorious, godlike gifts or magic which are the wings upon which to rise. those men who have passed (as through a door) in their lifetime from the hither side (or world) to the thither side (or the world invisiblefollowing into the light the divine beckon to paradise of the angels of light, are the brothers of the rosy cross, or the rosicrucians, as they have been called; who know everything, can do anything, and have even arrogated to themselves, when in them should be set-up the same angelical-magical spirit which was in the christ-jesus, to be of the council of god. though, in the world, they were the humblest of the servants of the almighty. in the sixth place. creation is not the making of things o

it has four sculptured bears( bersted, bearstead) at the four angles, for pinnacles, to the square tower. these miniature bears, perched upon the summit, looked to me at about half-a-mile s disrobert flood. 363 tance like four crows. the distant wooded hills showed faint to the eye. there was no wind. the air was warm and silent. the country was green and luxuriant. robert flood was a brother of the rosy-cross. he is called the english rosicrucian. to those who never heard his name, the titles of his books will suffice to prove the wonderful extent of his erudition, and the strange, mystical character of the man. we would warn every inquirer to place not the least reliance upon any account which they may meet of robert flood in any of the ordinary biographies, or in any encyclopaedia or o

es, and prepossessions cleared from the author s mind as he advanced. after the very considerable space of twenty-eight years of study of the rosicrucians, the author of this work ends (as he ends) let the candid reader, himself, judge in what frame of mind the author of the rosicrucians concludes. how should any .one complete an inquiry 366 the rosicrucians. in regard to the majestic brothers of the rosy cross otherwise the rosicrucians? the story of the rosicrucians is of the widest interest. the proof of this fact lies in the accumulation of letters from persons in every condition of life addressed to the authors of the present work since the publication of the first edition from all parts of the world; anonymously, or with particulars of names &c. the celebrated author of the confessio

L 003

personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obed

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

es. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite. chapter xii the co-masonic order t

ng 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 himself utterly in the service of others. the splendid crimson angels of the rosy cross, who now attend our sovereign chapters and pour out through them the fullness of their love for the helping of the world, were also known in ancient egypt, and these were linked with the sovereign princes in their higher principles, so that their seraphic love also was at hand to be outpoured in blessing. to their guardianship the candidate was entrusted, and he had to realize his u

ative brethren; but the first authentic record of this is contained in the same archives, which state that john boswell of auchinlech was admitted in the year 1600(*history of the lodge of edinburgh, d. murray-lyon, p. 53) the signature of boswell, a facsimile of which is given in murray-lyon s admirable history, is followed by his mark, a cross within a circle- a symbol often used by the brn. of the rosy cross, and bearing a profound meaning in connection with their mysteries. one of the earliest references to the rosy cross in great britain occurs in scotland and in connection with masonry; for in henry adamson s the muses threnodie (dated perth, 1638) we find the words: 565. for what we do presage is riot in grosse, 566. for we are brethren of the rosie cross, 567. we have the mason wor

sight. 568. things for to come we can fortell aright. 569. the rosicrucian manifestos, which are the first literary memorials of the order (c. 1614, were not translated and published in english until 1652, when thomas vaughan, the celebrated alchemist and mystic, who wrote under the name of eugenius philalethes and has now become an adept of the white lodge, undertook the task(*the brotherhood of the rosy cross, a: e. waite, p. 375) so as early as 1638 masonry was associated both with the rosicrucian brotherhood and with the occult power known as second sight. the connection of the rosy cross with masonry belongs to our next chapter. 570. the mason word is the only secret alluded to in early lodge minutes in scotland. what it was is still unknown, although there are curious indications ema

dge at warrington in lancashire in 1646(*ibid, p. 112) in 1682 he received a summons to attend a lodge at masons hall in london- which was almost certainly the acception- and was present at the initiation of six candidates, two of whom were not members of the masons company(*ibid, p. 116) 575. elias ashmole has sometimes been cited as the real founder of speculative masonry, and also as a bro. of the rosy cross; the latter suggestion is possible, although no evidence exists upon the point, but the former cannot of course be accepted by those who hold that masonry has descended from the ancient mysteries. a speculation is put forward by bro. a. e. waite in a recent book, connecting the acception with robert fludd, the great english rosicrucian philosopher (1576-1637. he says: 576. however a

. a. e. waite in a recent book, connecting the acception with robert fludd, the great english rosicrucian philosopher (1576-1637. he says: 576. however and whenever it arose, my thesis is that the acception may have included a group of hermetic students, of which there were many at the period; that fludd drew them together or took his place among them; and that- after his manner and the manner of the rosy cross- they began to speak of spiritual building in a hall of masons, of a hermetic art in stone; and that therefore they may have contributed something to our own unfinished sketch of figurative building(*emblematic freemasonry, p. 43) 577. among the records of the acception was a book of constitutions which mr. flood gave. 578. in the harleian mss, no. 2054, a rough memorandum of date 1

from mrs. oakley s book, because it is the only one of which i know which treats in any detail of these little-known sects. among them two stand out as better known or at any rate more fully discussed than the others, and both of them have to a considerable extent influenced our modern masonic rituals, especially those of the higher degrees. these two are the knights templars and the brethren of the rosy cross. 670. the knights templars 671. the order of the knights templars, called also the poor knights of christ and of the temple of solomon, was founded in 1118 by hugues de payens (hugo de paganis, a knight of burgundy, and godefroid de st. omer a knight of northern france, in order to protect the pilgrims who flocked to the holy land after the first crusade. baldwin i, king of jerusale

and it is with the sword in one hand and the trowel in the other that the brn. of the royal order still take their o. i have already referred to its curious old rhymed ritual, which bears internal evidence of antiquity, and teaches the search for a lost word which is eventually found in christ. 692. the order consists of two degrees, the first that of hrdm or heredom, and the second of rsycrs or the rosy cross. the degree of hrdm is divided into two parts, the passage of the bridge, and the admission to the cabinet of wisdom. it has certain resemblances to some of the degrees of the ancient and accepted scottish rite. its form has been very grossly corrupted to make it agree with the most extravagant form of modern protestantism, with references to the blood of jesus, to the lamb and the

he ritual of the royal order, bearing some of the signs and much of the essential meaning. of all those bodies which may be thought of as developing into what afterwards became higher degrees, this royal order of scotland was the first to formulate itself definitely, though little is heard of it in the outer world; and it may be taken as the primary type of the scots degrees. 693. the brothers of the rosy cross 694. the mysterious order of the rosy cross still remains something of a problem to the student. the glamour of the rosicrucian philosophy has not yet passed away, and an enormous mass of controversial literature has gathered about the order, many students affirming that it never existed at all, and that its famous manifestos were but an elaborate hoax played upon europe by a few un

w unscrupulous jesters; others say that the society did exist, but that it was no more than an obscure lutheran sect which thus cleverly advertised its opinions; others, again, think that it was a genuine school of wisdom, in which the deeper knowledge of life s secrets was given to the few who were prepared by long discipline to receive it. 695. the literature of rosicrucianism 696. the order of the rosy cross was first made known to europe by the publication in 1614 of the fama fraternitatis of the meritorious order of the rosy cross, addressed to the learned in general and the govenors of europe. this was, according to mediaeval custom, bound up with another treatise: a universal reformation of the whole wide world, by order of the god apollo, is published by the seven sages of greece

is latter to be a rosicrucian pamphlet, but in reality it is a translation from the ragguagli di parnasso of boccalini, and probably, as michael maier held, had no connection with the order at all(*a. e. waite. the real history of the rosicrucians, p. 35) 697. the fama fraternitatis contains a description of the traditional life of christian rosenkreutz (b. a.d. 1378, the founding of the order of the rosy cross, and his death and burial. this is followed by a highly symbolical account of the discovery of the tomb of c: r: c: by brn. of the third order and row of succession; and finally the resolution of the head of the order that it should now be proclaimed to the western world is narrated, and an invitation issued (in five languages) to the learned of europe to join the fraternity. it clo

s objice porcis, seu asino substernere rosas* published secrets become valueless, and things profaned lose their grace. therefore cast not pearls before swine, nor strew roses before an ass. op. cit, p. 99- showing clearly that it was meant to be taken in a mystical sense. it is a long and cryptic account, lit with gleams of humour, of the initiation of christian rosenkreutz into the mysteries of the rosy cross, commencing from his invitation, or awakening to the inner life, and ending with his final triumph or regeneration as a knight of the golden stone. this is the most curious of all the rosicrucian documents, and it will repay the close study necessary to its comprehension; for within it are contained some of the deepest secrets of spiritual alchemy. 704. the authorship of these pamph

lation. they have all been attributed to johann valentine andreas, a cultured and travelled german scholar of the seventeenth century, who was much interested in secret societies, and was a follower of the doctrines of paracelsus. the arguments for and against his authorship are very ably given by bro. a. e. waite in his real history of the rosicrucians, and in his recent work, the brotherhood of the rosy cross, in which, however he may mistake, in our opinion, as to the real purpose and aims of the original order (the existence of which he denies) he has nevertheless brought together a mass of valuable facts which throw a good deal of light upon the whole question. andreas acknowledges the chymical marriage, although he calls it a ludibrium or jest; from his later works he seems to have t

owever he may mistake, in our opinion, as to the real purpose and aims of the original order (the existence of which he denies) he has nevertheless brought together a mass of valuable facts which throw a good deal of light upon the whole question. andreas acknowledges the chymical marriage, although he calls it a ludibrium or jest; from his later works he seems to have turned against the order of the rosy cross, and started a new society of his own. it is extremely unlikely, however, that andreas was the author of the fama and the confessio. 705. these three documents raised an indescribable storm of curiosity all over europe. numbers of students wrote open letters applying to be admitted into the order, and setting forth their qualifications; but none of these seem to have been openly ans

h he asserts that the rosicrucians possessed deep wisdom, although only a few had been accounted worthy to partake of it. the echo claimed to embody absolute proof that the statements of fama and confessio were possible and true, that the facts had been commonly familiar to certain god-fearing people for more than nineteen years, and that they were on record in secret writings(*the brotherhood of the rosy cross, p. 254) another pamphlet published in 1617, the fraternitatis rosatae crucis confessio recepta, declares that it requires much study and careful research, as well as personal sacrifice, to become the possessor of transcendental secrets(*the real history of the rosicrucians, p. 256) 707. but the literature of the rosy cross was by no means confined to pamphlets. a system of philosop

s that it is obviously not intended to be an historical narrative. it is clearly designed as an allegory to express certain hidden truths to those whose eyes are opened, even though historical details are probably contained within it. 719. the history of the order 720. despite the assertions of scholars and the absence of corroborative evidence, christian rosenkreutz did indeed found the order of the rosy cross, and he was in fact an incarnation of that mighty master of the wisdom whom we revere to-day as the h.o.a.t.f. he was born in 1375, three years before the date given in the fama, and was sent, when quite young, to a lonely monastery on the borders of germany and austria, where he received his education and training. like many such communities in the middle ages, this monastery prese

ed into all the degrees of the egyptian mysteries, which had been preserved by the white lodge in direct succession from the hierophants of old; and through him we may trace one of the most important of the lines of succession which eventually became incorporated into the ancient and accepted scottish rite. among other things he adapted, and translated into latin from the egyptian, that ritual of the rosy cross to which we have already referred, and this became the prototype of the ceremony of perfection worked in the sovereign chapters of co-masonry to-day. 722. on his return from egypt christian rosenkreutz founded the order of the rosy cross, choosing here and there a brother who was worthy to be brought into touch with the secret mysteries of egypt and the profound occult knowledge whi

ers of heredom, in our co-masonic ritual we speak of him only as the lord of love, and do not bind our brn. especially to the doctrines of the last great faith which he founded in person on earth; for he is the lord of all religions alike, and the rose-croix is no less his than the glorious sacraments of the christian church which he himself gave two thousand years ago. 725. the original order of the rosy cross still exists in utter secrecy, and, although it is unknown in the outer world, its mysteries are yet handed down on the physical plane, and it still preserves the ancient secrets of healing and magic which its m.w.s. brought in the fifteenth century from the egyptian lodge. only very few, and those high initiates of the white lodge from whence it came, are admitted to its house of t

he white lodge from whence it came, are admitted to its house of the holy spirit. many have claimed and still claim to belong to it, but it is quite independent of the many orders and societies, both open and secret, which bear its hallowed name in the twentieth century. in masonry, however, we inherit some portion of its ritual, though but little of its hidden lore, and the sacramental powers of the rosy cross yet shine through certain of our high grades in the 726. ancient and accepted scottish rite. there is thus good reason why modern masons have claimed affinity with the rosy cross, and why it has exercised so fascinating an influence over the minds of men since it was first heard of in the seventeenth century. 727. it is the nearest approach to a higher degree that existed in ancient

hampered in its work by the necessity of including less important materials which had come into the hands of certain of its members. the result is seen in the inclusion of several almost meaningless intermediate degrees, which still belong to the scottish rite, but are seldom or never worked among us. 753. a certain marriage of traditions took place in the case of the 18, for the great ritual of the rosy cross used for the perfecting of the rosicrucian and egyptian brethren, though shorn already of much of its ancient splendour, was blended with the old mithraic eucharist handed down in the rites of heredom, to form the source of our modern workings of the rose-croix. the emperors ritual of the 30, then called the 24, grand commander of the black and white eagle, grand elect kadosh, refle

no degree of sovereign grand inspector-general, for the 33 as such did not yet exist; but the wonderful powers which now belong to that high rank were conferred upon their grand inspectors, chosen from among the prince masons of the 25; and the great white angels who wear the insignia of the king were linked with these, even as they are linked with the brn. of the 33 to-day. the crimson angels of the rosy cross likewise attended their sovereign chapters, and many other glorious powers which are ours to-day were theirs also. thus the council of emperors represents the first real attempt ever made to incorporate the full egyptian inner tradition into a ceremonial form; and as such it is an important landmark in the history of masonry. 755. almost all the splendid teaching given by the great

LIBER ALEPH

l formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forum

ghtenment. t the book of wisdom or folly 135 ee de duobus pr miis vi (of the two rewards of the path) et it be a treasure in thine heart, o my son, this mystery that i shall next unveil before thine eyes, o eagle that art undazzled by the brilliance of light, that soarest continually with virile flight to thine august inheritance. behold the beatific vision is of two orders, and in the formula of the rosy cross it is of the heart and is called beauty; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. otherwise spoken, the former is of art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. or again, in our holy qabalah, the one is of tiphereth, the other of binah, an

out magical protection, or invoke them, as do the spiritists. for by death is man released only from the gross body, at the first, and is complete otherwise upon the astral plane, as he was in his life. but this wholeness suffereth stress, and its girders are loosened, the weaker first and after that the stronger. t the book of wisdom or folly 193 zk de adeptis r. c. escatologia (of the adepts of the rosy cross, their eschatology) onsider now in this light what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning the mind unto the musick of its will. in him, if his mind be knit perfectly together is itself, and conjoined with he star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine b

LIBER CCXLII AHA

. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception o

ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. y

LIBER DCCCLX JOHN ST

, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words .post lux crucis annos patebo..1 so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life.the true life that is union with thee. so therefore.perinde ac cadaver.i await thee. 12.43. i wrote, by the way, on some previous day (iv. 12.57 a.m) that i used the supreme formula of awaiting. ridiculous mouse! is it not written in the book of the heart that is girt about with the serpent that .to await thee is the end, not the beginning

is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified n

-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day.and ten are the holy sephiroth, the ema

LIBER III VEL JUGORUM

derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedi

LIBER LVII

alist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer .he (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formula as 5= 6. that they concealed a word answering this problem is also* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in thi

word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. but before proceeding to this word, it is first necessary to explain further in what way one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask .what is knowledge. and receive the answer .tod. i read it d the door, o matter, t darkness, by various columns of 777 (to choose the column is a matter of spiritual intuit

the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laughing lion. on whom babalon rideth

LIBER XXXVI THE STAR SAPPHIRE

r et mater unus deus ararita.4 let him go round to the south, make the holy hexagram, and say: mater et filius unus deus ararita.5 let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita.6 let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita.7 let him return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita [in this the signs shall be those of set triumphant and of 1 [for the l.v.x. signs see .liber o] 2 [the signs of n.o.x. are described in .liber v vel reguli. i.r= isis rejoicing, or mater triumphans] 3 [the holy hexagram is further described in cap (69) of the book of lies, which see. t.s] 4 [lat .father and mother [are] one god ar

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the universal medicine, or panacea, for all forms of disease. there is ample evidence that the rosicrucians were successful in their quest for the elixir of life. in his theatrum chemicum britannicum, elias ashmole states that the rosicrucians were not appreciated in england, but were welcomed on the continent. he also states that queen elizabeth was twice cured of the smallpox by the brethren of the rosy cross, and that the earl of norfolk was healed of leprosy by a rosicrucian physician. in the quotations that follow it is .hinted by john heydon that the brothers of the fraternity possessed the secret of prolonging human existence indefinitely, but not beyond the time appointed by the will of god "and at last they could restore by the same course every brother that died to life again, an

school of magia (divine magic, which is the language of god) wherein man is taught the true nature of all things by god himself" there is a growing conviction that if the true nature of rosicrucianism were divulged, it would cause consternation, to say the least. rosicrucian symbols have many meanings, but the rosicrucian meaning has not yet been revealed. the mount upon which stands the house of the rosy cross is still concealed by clouds, in which the brethren hide both themselves and their secrets. michael maier writes "what is contained in the fama and confessio is true. it is a very childish objection that the brotherhood have promised so much and performed so little. with them, as elsewhere, many are called but few are chosen. the masters of the order hold out the rose as the remote

is the key to material existence, it is natural that the fraternity of r.c. should adopt as its characteristic symbols those exemplifying the reproductive processes. as regeneration is the key to spiritual existence, they therefore founded their symbolism upon the rose and the cross, which typify the redemption of man through the union of his lower temporal nature with his higher eternal nature. the rosy cross is also a hieroglyphic figure representing the formula of the universal medicine. click to enlarge the elementary world. from mus um hermeticum reformatum et amplificatum. the outer circle contains the figures of the zodiac; the second, their signs and that part of the human body which they rule; the third, the months of the year, with brief notes concerning temperaments, etc. the f

MOTTA MARCELO THE COMMENTARIES OF AL

n our system, so to speak. they, also, are not thelemites. it is with those two cases that a mistake is most likely, since there are some points of sympathy, or rather, empathy "thou hast no right but to do thy will" this note is for members of the grades of practicus, philosophus, and dominus liminis. but the zelator will be wise if he tries to fathom it, since he "begins to study the formula of the rosy cross" 61. but to love me is better than all things: if under the night- stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and

and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuit; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of the wheel; thus hadit supplies the third dimension to nuit. it suggests that matter is to be conceiv

better than you would treat a human being, as some dog lovers do) they should be treated like dogs, that is, like any other animals with respect (by respect" is not meant that the chinese must stop eating chow) one of the more amusing obsessions in this connection is that concerning sirius the "dog star. certain "initiates" who fear 666 and liber al whisper to their "disciples" that "the site of the rosy cross brotherhood is in sirius" meaning, of course, themselves. poor sirius. any person who has not achieved consciousness of his or her own godhead tends to mistreat animals. either is too cruel towards them, or too kind. a member of a certain american family who achieved great political notoriety was actually known, during the last world war (world war ii, for the benefit of future read

terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, 0 mentu

conscious act in affronting the ordeal. 65. through the second, gold. the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram, in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is now dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radiating light on the six spheres which surround it; these represent the various powers of his mind. this book no

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

advice, pressed his point with such pertinacity, that helios was reluctantly compelled to lead him to the chariot. page 70 phaethon paused for a moment to admire the beauty of the glittering equipage, the gift of the god of fire, who had formed it of gold, and ornamented it with precious stones, which reflected the rays of the sun. and now helios, seeing his sister, the dawn, opening her doors in the rosy east, ordered the hours to yoke the horses. the goddesses speedily obeyed the command, and the father then anointed the face of his son with a sacred balm, to enable him to endure the burning flames which issued from the nostrils of the steeds, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped th

ns of a telescope, the coast of syria, and also the shores of egypt, are said to have been visible.[28] eos (aurora. eos, the dawn, like her brother helios, whose advent she always announced, was also deified by the early greeks. she too had her own chariot, which she drove across the vast horizon both morning and night, before and after the sun-god. hence she is not merely the personification of the rosy morn, but also of twilight, for which reason her palace is placed in the west, on the island aaa. the abode of eos is a magnificent structure, surrounded by flowery meads and velvety lawns, where nymphs and other immortal beings, wind in and out in the mazy figures of the dance, whilst the music of a sweetly-tuned melody accompanies their graceful, gliding movements. eos is described by t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

aint and subjection, they use this noble quality, which once impelled them freely towards virtue, to throw off and break this yoke of slavery. for we always strive after things forbidden and covet what is denied us.8 johan valentin andrea (1586-1654, abbot of adesberg, was the unintentional founder of the rosicrucians. in 1610, he published fama fraternitis, or discovery of the honorable order of the rosy cross, a work inspired entirely by his imagination. in this fictional work, he recounts the fabulous story of a certain christian rosenkreuz who discovered a secret, concealed for centuries, that could ensure the happiness of humanity. to enable the success of his propaganda, he founded a secret college (lodge) whose purpose was doing charitable works and promoting internationalism and th

e happiness of humanity. to enable the success of his propaganda, he founded a secret college (lodge) whose purpose was doing charitable works and promoting internationalism and the advancement of true morality and religion. the members of this society were required to swear to the strictest discretion. the book enjoyed great success and its readers, particularly in england, believed the order of the rosy cross genuinely existed. andrea followed up his first work with others, notably the universal reformation of the entire world (1614) and the chemical wedding of christian rosenkreuz (1616. robert fludd (1547-1637, whose works enjoyed considerable success, established himself as a defender of the rosicrucian order. rosicrucian societies were formed in london under his influence and adopted

rosicrucians represent the most direct influence on the transformation from operative masonry to speculative freemasonry. at the beginning of the seventeenth century, there existed in holland, germany, and england various groups of learned men who formed secret societies in conformance with the principles proclaimed by the books we have already mentioned, but particularly andrea's brotherhood of the rosy cross. not surprisingly, these same men were drawn to freemasonry. in fact, sir robert moray, who, as we have learned, was admitted as an accepted mason in the lodge of edinburgh in 1641, was a rosicrucian.11 because of its symbolism, masonry provided an especially propitious environment for this influence. the first proof of a relationship between freemasonry and the rosicrucian society

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and all went well for a time" since the history of the hermetic order of the golden dawn subsequent to this period has already been narrated elsewhere there is little need to repeat it. those who may be interested in a detailed meticulous history of the rosicrucian claim as it has existed in europe during the past three hundred years are advised to consult arthur edward waite's the brotherhood of the rosy cross. while in my small work my rosicrucian adventure the events that occurred to the golden dawn, culminating in this present publication of its teaching and rituals, are delineated at some length. the motives which have confirmed me in this decision to ad contrary to the obligation of secrecy are there presented and discussed. and with these directions, let us pass from historical bone

k 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 <217> the order which was called in the hebrew tongue "damkar (13bf, that is "the blood of the lamb" there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the bookm into latin, which he afterwards brought back with him to europe. after three years he went on 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

eturn the ceremony of opening the tomb will be proceeded with. take with adeptus minor ritual 233 you this wand and crux ansata, which will ensure your re-admission. aspirant goes out, carrying the wand and crux of chief adept. second point prepare tomb as in diagram. chief adept lies in pastos on his back to represent c. r c. he is clothed in full regalia; on his breast is the complete symbol of the rosy cross suspended from the double phoenix collar. his arms are crossed on breast, and he holds crook and scourge; between them lies the <222> book t. lid of pastos closed and circular altar stands over it. other adepti outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger. second associate d e p t ums inor, let the aspirant now be admitted. third ad. op

lower cruces, chief touching base of brain, second left temple, third right temple. chief be thy mind opened unto the higher. chief places crux against spine between shoulder blades. second adept against left breast, third against right breast. second be thy heart a centre of light. chief places crux at the base of the spine. second at lef? hip. third at right hip. third be thy body the temple of the rosy cross. aspirant is faced to east, and adepts return to fomer positions. crook and <233> scourge are laid on altar over dagger, crossing at yellow bands. chief repeat with us the following words which are the signs of the hidden wisdom of our order. aspirant is made to repeat each word affer the officer. chief i. second n. third r. all i. chief yod. second nun. third resh. all yod. chief v

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e hall, who is seatedfacing the west, with an altar of incense in front of him, lighted.celebrant:thou hast listened to the foreshadowing recital of the suffragan. my orders are from the invisibleadept to receive your solemn promise of secrecy before further revelation. 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 wilfu

es, and social song,nameless mysteries amongcrown the bowl, and fill the glass,to every virtue, every grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the times of old.,the blooming glorious age of gold;as the new creation free,blest with gay euphrosyne;we with godlike science talk,and with fair astrea walk;innocence adorns the day,brighter than the smiles of may.pour the rosy wine again,wake a bisker, louder strain;rapid zephyrs, as ye fly,waft our voices to the sky;while we celebrate the nine,and the wonders of the trine,while the angels sing aboveas we below, of peace and love.the circuits by the cond. of novices and the practicus, preceded by the torch bearer whose torchgives the only light in the sacred hall, cease as they approach the west of the sacred c

ROBERT KIRK WALKER BETWEEN WORLDS

or of the confessions of an english opium eater) in 1871. essentially the rosicrucians were supposed to be a mysterious order of wise men, versed in mystical, therapeutic and alchemical, or magical, arts. various allegories and technical instructions were published in their name from the close of the sixteenth century onwards, the most famous being the fama fraternitas of the meritorious order of the rosy cross, an initiatory and visionary text modeled upon the ancient mysteries, but including many subtle and obscure esoteric christian elements. as many of the rosicrucian or would-be rosicrucian books contain descriptions and illustrations of the relationship be-tween worlds and orders of being, such as robert fludd's works published in england (which kirk might have had http//www.dreampow

RUBY TABLET OF SET

emple has condensed the (0=[0] through (4=[7] into a single first degree, and one that operates on a far more sophisticated level than the first a.a. division. yet it is worth mention that this first division prepared the aspiring initiate for the grade of adept, just as our own first degree recommendations are designed to bring about fully functioning adepti. in the second division "the order of the rosy cross" there were three grades of adept: adeptus minor (5=[6, adeptus major (6=[5, and adeptus exemptus (7=[4. from magus crowley's descriptions of the grades we can see that he saw in them powerful magicians, yet magicians without that extra something we know as priesthood. the (7=[4] does come close to the concept of an initial priesthood, but as is characteristic of the magus of the ao

n created and refined by the church of satan and temple of set over the last two decades, and an appropriately modified version of it will be introduced into the aa: the old elevenfold degree structure of the a:.a. was adapted from that of the golden dawn, aligned to the sephiroth of the hebrew cabala "tree of life" and divided into three "orders: the golden dawn (probationer through philosophus, the rosy cross (adeptus minor through adeptus exemptus, and the silver star (magister templi through ipsissimus. in the new aa, the three "orders" will be eliminated in favor of a single initiatory structure defined in terms of degrees (of initiation, not "grades" the "tree of life"-based circles and squares will be replaced by the degree symbol. the old "training grades (probationer through philo

SATANIC BIBLE

bit two-faced to call on these forces for help, while at the same time protecting yourself from the very powers you have asked for assistance. the satanist realizes that only by putting himself in league with these forces can be fully and unhypocritically utilize the powers of darkness to his best advantage. in a satanic magical ceremony, the participants do not: join hands and dance "ring around the rosy" in a circle; burn candles of various colors for various wishes; call out the names of "father, son and holy ghost" while supposedly practicing black arts; pick a "saint" for their personal guide in obtaining help for their problems; dunk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the na

SATANIC RITUALS

heresy by referring to the place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ere, of the voice, between himself and a native. this faculty was one which glyndon called to mind, that sect, whose tenets and powers have never been more than most partially explored, the rosicrucians, especially arrogated. he remembered to have heard in germany of the work of john bringeret (printed in 1615, asserting that all the languages of the earth were known to the genuine brotherhood of the rosy cross. did zanoni belong to this mystical fraternity, who, in an earlier age, boasted of secrets of which the philosopher's stone was but the least; who considered themselves the heirs of all that the chaldeans, the magi, the gymnosophists, and the platonists had taught; and who differed from all the darker sons of magic in the virtue of their lives, the purity of their doctrines, and the

hores of naples; never, till you have enjoyed it, never, till you have felt its enervating but delicious charm, believe that you can comprehend all the meaning of the dolce far niente (the pleasure of doing nothing; and when that luxury has been known, when you have breathed that atmosphere of fairy-land, then you will no longer wonder why the heart ripens into fruit so sudden and so rich beneath the rosy skies and the glorious sunshine of the south. the eyes of the actress were fixed on the broad blue deep beyond. in the unwonted negligence of her dress might be traced the abstraction of her mind. her beautiful hair was gathered up loosely, and partially bandaged by a kerchief whose purple colour served to deepen the golden hue of her tresses. a stray curl escaped and fell down the gracef

ord bowed, and they bent their way, in the cool of the delightful evening, towards resina. the wine, perhaps the excitement of his thoughts, animated glyndon, whose unequal spirits were, at times, high and brilliant as those of a schoolboy released; and the laughter of the northern tourists sounded oft and merrily along the melancholy domains of buried cities. hesperus had lighted his lamp amidst the rosy skies as they arrived at resina. here they quitted their horses, and took mules and a guide. as the sky grew darker and more dark, the mountain fire burned with an intense lustre. in various streaks and streamlets, the fountain of flame rolled down the dark summit, and the englishmen began to feel increase upon them, as they ascended, that sensation of solemnity and awe which makes the ve

ffection. alas! they have belied love to thee indeed, if thou dost not know the religion that belongs to it! they who truly love would seek, for the treasure they obtain, every bond that can make it lasting and secure. viola, weep not, unless thou givest me the holy right to kiss away thy tears" and that beautiful face, no more averted, drooped upon his bosom; and as he bent down, his lips sought the rosy mouth: a long and burning kiss, danger, life, the world was forgotten! suddenly zanoni tore himself from her "hearest thou the wind that sighs, and dies away? as that wind, my power to preserve thee, to guard thee, to foresee the storm in thy skies, is gone. no matter. haste, haste; and may love supply the loss of all that it has dared to sacrifice! come" viola hesitated no more. she thre

d; for who can know what is good without the knowing what is evil' etc. paracelsus 'de nat. rer' lib. 3) not mine this folly; i live but in knowledge, i have no life in mankind" another time glyndon questioned the mystic as to the nature of that union or fraternity to which zanoni had once referred "i am right, i suppose" said he "in conjecturing that you and himself profess to be the brothers of the rosy cross "do you imagine" answered mejnour "that there were no mystic and solemn unions of men seeking the same end through the same means before the arabians of damus, in 1378, taught to a wandering german the secrets which founded the institution of the rosicrucians? i allow, however, that the rosicrucians formed a sect descended from the greater and earlier school. they were wiser than th

e, moi qu'on accuse? un esclave de la liberte, un martyr vivant de la republique "discours de robespierre, 8 thermidor (who am i, i whom they accuse? a slave of liberty, a living martyr for the republic) it roars, the river of hell, whose first outbreak was chanted as the gush of a channel to elysium. how burst into blossoming hopes fair hearts that had nourished themselves on the diamond dews of the rosy dawn, when liberty came from the dark ocean, and the arms of decrepit thraldom aurora from the bed of tithon! hopes! ye have ripened into fruit, and the fruit is gore and ashes! beautiful roland, eloquent vergniaud, visionary condorcet, high-hearted malesherbes! wits, philosophers, statesmen, patriots, dreamers! behold the millennium for which ye dared and laboured! i invoke the ghosts! s

f peace and mercy, to begin, ay! at what date? when he has swept away every foe. fool! new foes spring from every drop of blood. led by the eyes of the unutterable, he is walking to his doom. o viola, thy innocence protects thee! thou whom the sweet humanities of love shut out even from the dreams of aerial and spiritual beauty, making thy heart a universe of visions fairer than the wanderer over the rosy hesperus can survey, shall not the same pure affection encompass thee, even here, with a charmed atmosphere, and terror itself fall harmless on a life too innocent for wisdom? chapter 7.iv. ombra piu che di notte, in cui di luce raggio misto non e. ne piu il palagio appar, ne piu le sue vestigia; ne dir puossi egli qui fue "ger. lib, canto xvi.-lxix (darkness greater than of night, in whi

asche mag der sturmwind treiben, sein leben dauert ewig aus! elegie (earth may crumble back into earth; the spirit will still escape from its frail tenement. the wind of the storm may scatter his ashes; his being endures forever) to-morrow! and it is already twilight. one after one, the gentle stars come smiling through the heaven. the seine, in its slow waters, yet trembles with the last kiss of the rosy day; and still in the blue sky gleams the spire of notre dame; and still in the blue sky looms the guillotine by the barriere du trone. turn to that time-worn building, once the church and the convent of the freres-precheurs, known by the then holy name of jacobins; there the new jacobins hold their club. there, in that oblong hall, once the library of the peaceful monks, assemble the ido

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

, princess of wales bring about a new world order that will enslave most of the world population. the most secret of all mystery groups remains the rosicrucians, whose manifestos helped give birth to many of the most liberating ideals of the european enlightenment. although one may see advertisements in magazines inviting the reader to fill out a coupon and become a member of the ancient order of the rosy cross, the modern organization exists as a homage to the original anonymous followers of the mysterious illumined father christian rosencreutz, for no known member of the original group that surfaced in the early 1600s was ever identified. m delving deeper daraul, arkon. a history of secret societies. new york: pocket books, 1969. heckethorn, charles william. secret societies of all ages

f a peasant revolt. bloomington: indiana university press, 1998. roseberg, carl g. the myth of mau-mau. new york: meridian, 1970. warwick, mark. gmau-mau: messengers of misery. h [online] http//www. multiline.com. au/ markw/ maumau.html. 21 december 2002. the rosicrucians the citizens of paris awoke one morning in 1622 to find that their city had been ornamented with posters which the brethren of the rosy cross (rosicrucians) had scattered to announce that their secret order was now moving among the parisians to save them from the error of death. in the seventeenth century, the rosicrucians were rumored to have accomplished the transmutation of metals, the means of prolonging life, the knowledge to see and to hear what was occurring in distant places, and the ability to detect secret and h

THE ROSICRUCIAN MANIFESTOS

et shall we never be manifested and made known unto any many, without the especial pleasure of god; yea, it shall be so far from him whosoever thinks to get the benefit and be partaker of our riches and knowledge, without and against the will of god, that he shall sooner lose his life in seeking and searching for us, than to find us, and attain to come to the wished happiness of the fraternity of the rosy crorn1 the shadowed ones -a grimoire of the angelick watchers- by michael ford, akhtya seker arimanius i the beginnings as by vision by a path unseen yet known instinctively within by some, the shadowed ones gave ever silently through the dreams of others. it is the way they communicate their lost dreams, visitations and journeys through the world from the times of mans groveling to primi

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

orks of aleister crowley, we are filled with an exhilarating chain of pangs; mortal-like we are never sated, and as our lips taste the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and ab

ning 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, throbbing with fire more potent than all wine, all sting of fleshly pangs and pleasures. oh! the god is fast upon my back; he rides

the following is charming in its simplicity: she has a lithe white body, slim and limber, fairy-like, a snake hissing some babylonian hymn tangled in the assyrian brake *the star and the garter, vol. iii, p. 10. a curious swinburnian strain of passion is found wedged in the satiric lines of gwhy jesus wept. h percy, the youth flatulent with love, chants to his angela. society. thus: to me she is the rosy incarnation of a kiss, the royal rapture of a young delight, the mazy music of virginity, sun of the day, moon of the night, all, all to me *why jesus wept, vol. iii, p. 39. and again: love, love, these raptures are like springtide rain nestling among green leaves *why jesus wept, vol. iii, p. 40. one more example of the diversity of crowley fs pen, before we deal with his place in the hi

ale of archais, vol. i, p. 24. such is one of the most pleasing of aleister crowley fs poems; touched by the genuine breath of adoration for the beautiful, a jewel set in fiery gold, a crimson sash embroidered with the pearls of the glowing orient; archais is one of the tenderest and most touching of women, wholly pure, not like molly tyson, who afterwards fell to the lot of a worldly old lecher. the rosy couch of her first fiery experience soon withered to a thorny briar bed, as it has for most of us. her curse was a god fs, molly fs society fs. poor molly! charicles f love was the love of the hurricane, which carries all before it, typhoonic; he knew no fears, no bonds, he cursed the god who had defrauded him of his loved one; and plunged undaunted into the ocean of adversity; to win bac

THE SECRET RITUALS OF THE OTO

ngdom. thirdly, sleep always in a consecrated circle or in a room full of holy images before whose glory the powers of darkness tremble every day. such images are: 1. the sun. 2. the holy phallus. 3. the great seal of babalon. 4. the stele of revealing. 5. the great seal of the o.t.o. 6. the great seal of baphomet. 7. the image of baphomet./the image of babalon. 8. the eye within the triangle. 9. the rosy cross. 10. the image of harpocrates upon the lotus, or standing upon crocodiles. 11. the image of babalon with the phallic reference om mani padme hum. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phalli

e secret rituals of the o.t.o. let him go round to the south, make the holy hexagram and say: mater et filius unus deus ararita. let him go round to the west, make the holy hexagram, and say filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all (making the rosy cross as he may know how) saying: ararita ararita ararita (in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same) then let him say: omnia in duos duo in unum: unus in nihil: haec nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et filiae e

t will be one and not two; neither male nor female, neither solid nor liquid. it will contain all possibilities, and without it no possibility could be. it is the fire of prometheus in the well-tended lamp of 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 th

TYSON DONALD SOUL FLIGHT

g of the esoteric philosophies of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerous pagan gods and goddesses in its rituals, it was fundamentally christian, as all rosicrucian societies must be. the primary symbol of the golden dawn was the rosy-cross-a cross with a red rose at its intersection. many of the early members of the golden dawn were also theosophists. at first this troubled blavatsky, who prohibited theosophists from joining the golden dawn or other occult societies, out of apprehension that they practiced black magic. but when members of her own society appealed to her to rescind her decision, she relented and permit

and occult symb o l "h o wever, in a footnote in the earlier work ritual magic in england (1970, king described the device more simply as a gold ring on a silk thread, held suspended above a disk on which were written the letters of the alphabet.l19 it is possible that mathers and his wife used a complex wheel of hebrew letters patterned after the mystic alphabet rose that was the central part of the rosy-cross symbol of the golden dawn, wherein the hebrew alphabet is inscribed on twenty-two petals arranged in three concentric circles. i believe it is just as likely that a simpler yes-no oracle made up of a cross surrounded by a circle was employed. if so, the movements of the ring swinging on the thread, either forward and back along the vertical arm of the cross, or side to side along it

TYSON DONALD THE POWER OF THE WORD

s (in sloane 3191, the upper left watchtower is assigned to the east, the lower left watchtower is assigned to the south (gd gives north, the upper right watchtower is assigned to the west, and the lower right watchtower is assigned to the north (gd gives south. dee's colors for the directions seem to be based upon the solar cycle of twenty-four hours. the east is red because this is the color of the rosy dawn. the south is white because this is the brightness of midday. the north is black because the sun is in this quarter at night. only green in the west breaks this pattern. green like "the skins of many dragons" may refer to water. green and red are alchemical opposites, as are black and white. it is not made clear in casaubon just how john dee chose to assign the elements to the direct

s the "burning flames" and who figure so prominently in keys fifteen, sixteen, seventeen, and eighteen. geoffrey james points out (the enochian magick of dr. john dee, p. 78) that the enochian for "flames of the first glory" is ialpirgah, a contraction of two words-ialprg (burning flame) and gah (spirit. a literal translation might be "spirits of burning flame" the "first glory" perhaps refers to the rosy dawn, the goddess aurora, who had many lovers. the "house of virgins" would seem to be a reference to the biblical book of esther, which describes the sexual habits of king ahasuerus. it was the custom of ahasuerus to keep two houses. in one house all the fairest virgin girls in his kingdom were gathered together for purification. after twelve full months of ritual cleansing (six months w

WESTERN MANDALAS OF TRANSFORMATION SR AL

hen 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 rosicrucain motto was "my victory is in the rosy-cross" the figure of brother c. r, because he represented true adeptship, or one who had conquered death (which is represented by the letter nun in the death key of the tarot [see figure 9-l, was often referred to as the lamb. in the book of revelations, the lamb with seven horns had the power to open the book of seven seals. there have been many interpretations of this passage, but the m

WORKING CEPHALOEDIUM VERSION 1

v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames

WORKING CEPHALOEDIUM VERSION 2

th the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of astarte, and the shames of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

who died before the time of the protestant reformation; the second, the 120 years of silence and secrecy, being the period 1484 to 1604; and the third, this period subsequent to and since the reformation. it was during this last period that the opening of the vault formed the historical basis for the subsequent publication of the 'tama fraternitatis; or "a discovery of the most laudable order of the rosy cross" the publication of which took place at cassel in 1614, though this tract is dated 1610. this event called forth the most intense curiosity and excitement. the enormous effect which it had upon the learned world of that time may be better understood when it is stated that there were no fewer than 600 tracts at berlin, all criticizing either favourably or otherwise the mysterious ass

t 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 announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the crea

have joined in with the others instead of trying to take over the lead, the order could possibly be flourishing today in renown fashion. nevertheless, waite's contribution to the g.d. should not be ignored. for it was adepti like him that gave the others hope to carry on with the work when all could have crashed about them, even though that hope was limited to a short span of time. the portal of the rosy cross issued by the authority of the concealed superiors of the second order to members of the recognised temples privately printed 1910 the high office of opening the holy portal the temple is arranged for the opening and for the first point, as follows: the portals of the 23rd, 26th, 24th, 24th and 21st paths are placed in the east. the 13th, 14th and 15th tarot keys are shown at conven

anner prescribed by the ritual of the neophyte grade, and the clearing follows as usual. it is done by the celebrant-in-chief, as representing the higher consecration of the second order. it should be noted that as technically and sometimes actually the officers of the outer order are not all of the 5=6 grade, so therefore in this ceremony, which cannot be witnessed by any one below the portal of the rosy cross, they are not all of necessity those appointed at the last equinox and holding positions therefrom. the prayer at the east having been recited, if necessary, the celebrant turns to the west, but remains in his place. the stolistes comes up, following the course of the sun, and hands him his vessel for consecration, according to the prescribed form of the neophyte grade unless so con

heir mystical elements as symbols of the work of sanctity. beyond malkuth we have no part or office in the task of preparing the candidate. i am in correspondence with the final letter he. celebrant yod, he, vau, he; herein and herewith, i communicate to you the sacred name which is the synthesis of our research in the order of the .11. i have come forth from the sanctuary that is within, bearing the rosy cross on my breast. i stand before the portal of the second order as the witness and the messenger thereof. i am the form which the door gives up. i convey the tidings of tiphereth. truly honoured hierophant, give me the secret word which is imparted in the path of samech to those who have entered therein. hierophant* celebrant. hierophant. celebrant* hierophant the word is, its meaning t

rophant the word is, its meaning the veil of the tabernacle. celebrant it is the veil of a great mystery, which is revealed to the purified man. by the secret word and the sacred veil, i declare that the path is open and the gate which leads thereto. celebrant-21 hegemonlhiereus- 1 hierophant1 c e l e b r a n t l all are seated. here ends the solemn ceremony of opening the temple in the portal of the rosy cross. the f i r s t point the ritual of the 25th path the opening of the door of samech and the passage of the path. celebrant fratres et sorores, there is a door which opens from tiphereth and the grace of the sphere of beauty is communicated to the sephiroth that are below. by the power to me entrusted as the messenger of the second order, i have opened that door. health and benedictio

r s t point the ritual of the 25th path the opening of the door of samech and the passage of the path. celebrant fratres et sorores, there is a door which opens from tiphereth and the grace of the sphere of beauty is communicated to the sephiroth that are below. by the power to me entrusted as the messenger of the second order, i have opened that door. health and benediction, fratres; light from the rosy cross; glory from the sun of tiphereth. i testify also that the door opens inward for the reception of those who have been prepared in the outward ways, who carry the grace of the heights in their inmost hearts, who have turned their wills to god. behold, i come as a messenger, and my tidings are glad tidings. the time of probation is over; the years of strife are ended; and in all the pa

l the parts and regions of his natural personality, the dedication of our honoured frater adveniat regnum (vel alius) is complete in the degrees thereof. i have received a dispensation from the merciful and exempt chiefs of the second order, seated on the thrones of chesed, to open the gate of samech, that he may traverse the 25th path and receive the annunciation of his election at the portal of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing the elemental tablets and looking towards the pillars of the gate of samech at the extremity of the sephira yesod

egemon; place both your hands on the tablet of union (the philosophus is assisted by the hegemon; bow your head reverently, as a token of humility and the turning of the will to god; repeat your sacramental name; and say after me: the obligation all rise. celebrant i, frater adveniat regnum (vel alius, most solemnly swear that i will never communicate the secrets of this path and of the portal of the rosy cross save only in the manner wherein and with the high sanction whereby i here and now receive them. i undertake to maintain the veils between the first and second orders. i invoke the four parts of my consecrated personality, the body by which i am manifested, the mind which is the seat of consciousness, the emotions and desires which uplift me, and the will which rules in all: may they

ear witness to this my pledge. deal with me in the righteousness of my intention, 0 just and righteous god. with all the powers of my being, i consecrate and dedicate myself to thy service in the grade of the purified man. send down on me, i pray thee, the light of the spiritual consciousness, that i may be truly enlightened in thee. a pause. celebrant rise, searcher of the paths in the portal of the rosy cross. the hegemon assists the philosophus and then retires to his seat. celebrant there is a door which opens outward from each sephira, and on that door is written a hebrew character. there is a door which opens inward to- each sephira, and that door is not inscribed in our system. they who traverse the paths have the right of entrance thereby, if the paths which they follow are lawful

d in the void of the darkness. it is further 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 tra

is also a chalice, and its mystery, the mystery of the ruby rose, is that of the chalice of salvation. it is lastly the cup of benedictions; and these modes of interpretation, with many others, their seeming divergence notwithstanding, are one at the root, as a rose with many blossoms springing from a single stem. the cross which i bear has analogies with the lamen of a hierophant, which even as the rosy cross summarises at a very high point the secret doctrine of the second birth and establishes its analogy with birth in the natural order. it is consciousness opening into the divine. except in a secondary sense and in lower degrees, the rose does not symbolise the material desires immolated on the cross of suffering; it is a symbol of the beatific vision which only unfolds on the cross

of that path. remember the temple on its summit and the aspiration of the sons and daughters of desire which beats about its golden gates. this is the last message which i give from the throne of the portal: it takes us where we should always be in spirit to the throne of god. but, fratres et sorores, and all ye chosen hearts this is atziluth. here ends the ceremony of admission to the portal of the rosy cross. the high office of closing the holy portal celebrant fratres et sorores, assist me to close the holy temple according to the ritual of the 25th path and in the grade appertaining to the portal of the rosy cross. all rise. celebrant to order, fratres et sorores. he descends from his throne and faces east with arms extended in the opening sign of the grade. celebrant i have entered

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