Michael Wynn's Occult Reference Library
THE SEVENTH

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life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth e

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gain at the commencement of the sixth century, the suevi in spain were at first catholic, then arian (about 469, until in the sixth century they, with all the west-goths, went over likewise to the catholic church. not till the end of the fifth or the beginning of the sixth did christianity win the eranks, soon after that the alamanni, and after them the langobardi. the bavarians were converted in the seventh and eighth centuries, the frisians, hessians and thuringians in the eighth, the saxons about the ninth. christianity had early found entrance into britain, but was checked by the irruption of the heathen anglo-saxons. towards the close of the sixth and in the course of the seventli century, they also went over to the new faith. the danes became christians in the tenth century, the norw

jews the hebdomas, and now it could not easily guard the church against the idolatrous names of days either (see suppl. but these names, together with the institution of the week, had passed on from eome to gaul and germany, sooner than the christian religion did. in all the eomance countries the planetary names have lasted to this day (mostly in a very abridged form, except for the first day and the seventh: instead of dies solis they chose dies dominica (lord's day. it. domenica, sp. domingo, fr. dimanche; and for dies saturni they kept the jewish sahbahim, it. sabbato, sp. sabado, fr. samedi(=sabdedi, sabbati dies. but the heathen names of even these two days continued in popular use long after: ecce enim dies solis adest, sic enim barbaries vocitare diem dominicum consueta est, greg. t

we may pretty safely assume wodanes dag for the fourth day of the week, for in westphalia it is still called godenstag, gonslag, gaunstag, gunstag, at aix goucsdag, in lower rhen. urkunden gudestag, gunther, 3, 585. 611 (a.d. 1380-7, gudenstag, kindlinger horigk. p. 577-8 (a.d. 1448. the third day was probably tiwesdag, the fifth thunaresdag, the sixth friundag. the most unlike would doubtless be the seventh, was it formed after dies saturni, sdteresdag? conf. the westph. saterstag, saiterstaig, giinter 3, 502 (a.d. 1365. in sachsensp. 2, 6q one ms. reads for sunavend saiersdach (see suppl. mid. dutch. i. sondach, maerl. 2, 159. ii. mancndach, huyd. op st. 3, 389. maendach, maerl. 2, 139. iii. disendach, maerl. 2, 140. al. dicendach, dissendach, cannaert strafrecht, pp. 124, 481 apparently

ternes doeg. old korse. i. sunnudagr ii. mdnadagr. iii. tyrsdagr, tysdagr. iv. offinsdagr. v. thorsdagr. vi. friadagr, frcyjudagr. vii. laugardagr. swedish. i. sondag. ii. mandag. iii. tisdag, whence even finn, tystai. iv. onsdag. v. tliorsdag. vi. frcdag vii. lordag. danish. i. sondag. ii. mandag. iii. tirsdag. iv. ows ^a<7. v. torsdag. vi. frcdag. vii. lovcrdag (see suppl. we see, it is only in the seventh day that the scandinavian names depart from the saxon, frisian and dutch: laugardagr means bath-day because people bathed at the end of the week. yet even here there may be some connexion; a latin poem of the 9th century on the battle of fontenay (bouquet 7, 301) has the singular verse: salhatum non illud fuit, sed saturni dolium; a devil's bath? conf. ch, xii, saturn [the germ, for ca

litera givodan dixerunt, et ah universis germaniae gentihus ut deus adoratur, qui non circa haec tempora, sed longe anterius, nee in germania, sed in graecia fuisse perhibetur- the whole fable bears the stamp of high antiquity; it has even been related by others before paul, and with variations, as in the hist. francor. epitomata, which has for its author, though not fredegar, yet some writer of the seventh century. here chuni 1 godfrey of viterbo (in pistorius, ed. struve 2, 305) has the legend out of paul diac. with the names corrupted, godam for wodan, feria for frea. godam or votam sets him thinking of the germ, word got (deus. the unheard-of' toclacus historiographus' has evidently sprung out of' hoc loco' in paid. wodan. 135 (huns) are named instead of vandals: cum a chunis (langoba

the high german week leaves two days, one in the middle and one at the end, not named after gods. but sambaztag for saturday, as well as mittwoch for wuotanstag, was a sheer innovation, wdiich the church had achieved or gladly accepted for those two days at all events. the first six days were called after the sun, the moon, zio, wuotan, donar and fria: what god was entitled to have the naming of the seventh day? four german deities were available for mars, mercury, jupiter, venus, but how was saturn to be put into german? the mid. ages wxnt on explaining the seventh day by the poman god: our kaiserchronik, loki, grendel, satuen. 247 which even for the third, fourth, fifth and sixth days names no german gods, but only mars, mercury, jupiter, venus, expresses itself thus clumsily: an dem sa

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

souls as well as mind and body* hold the crystal high over the child or symbol and circle it deosil, saying: endow, o anael [name the child] that he/she may love all creatures, man, woman, child, bird, animal, plant and all sacred places, which is the whole world* blow out the candles, the last being the anael candle, and send the light to the child. leave the incense to burn through* finally, on the seventh day at the same hour, light a purple candle and cypress incense for cassiel* take an obsidian crystal and pass it through the purple candle flame, saying: flame high, you who bring silence and contemplation to a noisy world, spreading stillness and detachment in which the spirit may thrive* pass the crystal next through the incense, saying: enter through this fragrance the patience and

ABRAMELIN1

, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 probably an error for pentagrams, or pentangles. 9 ie, the cardinal points, or quarters. introduction xxiv then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. on the seventh day being washed and fasting, enter the circle, perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in the palms of both hands, and upon the feet; then with bended knees, say the psalm aforesaid, with divine and angelical names. which being said, arise, and walk round the circle from east to west, until thou shalt be wearied with a giddiness of thy head and brain

espised the christian law. for it is an indubitable and evident thing that he who is born christian, jew, pagan, turk, infidel, or whatever religion it may be, can arrive at the perfection of this work or art and become a master, but he who hath abandoned his natural law, and embraced another religion opposed to his own, can never arrive at the summit of this sacred science.29 the sacred magic 18 the seventh chapter. od, the father of mercy, having granted unto me the grace to return safe and sound into my country; i paid unto him according to my small power, some little portion of that which i owed him; thanking him for so many benefits which i had received from him, and in particular for the acquisition of the qabalah which i had made at the house of abramelim.30 it now only remained for

ABRAMELIN2

chapter. that in this operation it is not necessary to regard the time, nor the day, nor the hours. here be no other days (to be observed) than those which god hath ordained unto our fathers, viz, all saturdays, which be the days of the sabbath; passover; and the of tabernacles; of which the former is the fifteenth day of the first of our months, and the latter (beginneth on) the fifteenth day of the seventh month.17 now for this operation, any person of whatever law18 he may be, provided that he confesseth that there is one god,19 may observe these feasts. however, the true time of commencing this operation is the first day after the celebration of the feasts of easter, and this was ordained unto noah, being the most convenient time, and the end falleth just at the (feast of) tabernacles

, because if ye make use of these as do the false magicians and enchanters, god will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of saturn or of mars. i therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the astrologers in the election of days and of hours. of abramelin the mage 53 the seventh chapter. regarding what it is necessary to accomplish during the first two moons of the beginning of this veritable and sacred magic. e who commenceth this operation should consider with care that which we have before said, and should pay attention unto that which followeth; and the thing being of importance, i shall leave alone for the present all other considerations, so that we may

62 the twelfth chapter. how one should keep oneself in order to carry out this operation well. his operation being truly divine, it is necessary once more to treat of and distinguish the present consecration into different periods of time. you shall then understand that during the two first and two second moons, no other consecration must be performed, than that of which we have already spoken in the seventh and eighth foregoing chapters,52 unto the which i refer you, so as not to be too prolix. and i only say unto you, that during the course of the two first and two second moons, every saturday when ye perform the orison, ye shall also burn the perfume as well in the morning as in the evening; and in the two third and last moons ye shall make the prayer and the perfume thrice daily. now h

rking are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substan

he mage 113 32 this probably means in the bed-chamber before entering the oratory. 33 que vous puissiez jouir et r sister a la pr sense, etc. 34 i.e, independent. 35 i.e, the ashes of the charcoal and incense. 36 in the text evidently by a slip the word grandeur is repeated la grandeur la grandeur de dieu. 37 laissez apart touttes les choses curieuses. 38 this chapter is previously referred to in the seventh chapter in speaking of the bed-chamber and the oratory. 39 l'avenue; the modern sense of this word is, of course, a road or path bordered by trees. 40 compare the following description with that of sir philip derval s so-called observatory, in the strange story, by bulwer lytton. 41 i.e, the terrace or balcony. 42 i.e, the spirits. 43 i.e, the altar. 44 he here evidently means the orat

l be remarked how this point is insisted on. 55 which, apparently, should refer to the coals, and not to the censer. 56 preferably i should advise upon the western side of the altar, and facing therefore the east; also i would have the cupboard opening upon the western side, for certain mystical reasons. 57 the place of the third eye in the indian figures of gods. 58 this is apparently a slip for the seventh chapter; as the third chapter is only a short one regarding those who are fitted to undertake the operation. 59 see book i, chapter x i i. 60 because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred. 61 if the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to

ABRAMELIN3

ken from a square of c f squares. nakab- hebrew, nqb= piercing. perforation. no. h is a square of d g squares. kittik may mean= to arrange in a store-place. tinnat recalls a name used on some of the gnostic magical gems. tannit is the name of a tyrian goddess. no. i is a gnomon of j squares out of a square of c f squares. marak, from hebrew mrq= to cleanse, purge, or refine. the sacred magick 143 the seventh chapter. o cause the spirits to perform with facility and promptitude all necessary chemical labours and operations, as regardeth metals especially( b) to make all metals( c) to make them perform the operations( d) to make them teach chemistry. notes to chapter vii (a) the symbols of this chapter are manifested only by the angels, or by the guardian angel (b) ashtaroth and asmodeus tog

ADDTLS

unto the bottom and whose bar crosses thy tablet in the center. the double vertical lines comprising the vertical shaft are called the linea dei patri, the linea dei filiique; while the cross bar is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the

ALEISTER CROWLEY ACROSS THE GULF

left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these trials. and in the ninth mont

f the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet wate

longside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the sp

t down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists and the jewels around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh

obes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful

ALEISTER CROWLEY BOOK OF LIES

get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else were they six indeed. seven(6) are these six that live not in the city of the pyramids, under the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for the

ALEISTER CROWLEY LIBER CHANOKH

al workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajire

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

full details of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vii the formula of the holy graal: of abrahadabra "and of certain other words" also: the magical memory. the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<abyss> it is also th

e bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found "truths of illumination" for the entire body of truth, and insists that they must be as valid an vital for all men as they happen to be for himself. 299 it is wise to keep silence about those things "unlawful to utter" which one may have heard "in the seventh heaven. this may not apply to the sixth. the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of pea

a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as to a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion. 7 "further concerning the ceremonies- let then this invocation be the principal part of an ordered ceremony. and in this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem h

lations "perinde ac cadaver" in spite of his own efforts to attach himself to them. 412 5. by this method it is said that the demons of the ruach, that is, thoughts and memories, are inhibited, and we deny it not. but if so be that they arise, let him build a wall between himself and them according to the method. 6. thus having stilled the voices of the six, may he obtain in sense the subtlety of the seventh. 7. gr:alpha-upsilon-mu-gamma-nu (we add the following, contributed by a friend at that time without the a. a. and its dependent orders. he worked out the method himself, and we think it may prove useful to many. o.m (1) the beginner must first practise breathing regularly through the nose, at the same time trying hard to believe that the breath goes to the ajna and not to the lungs. t

ALEISTER CROWLEY THE LOST CONTINENT

f research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' and its sub-issues. further, the main laws of magic had always been found to govern and include chemical and physical laws. in the early days of colonization zro was only known in its crude state; it was the genius of a single man that obtained the third state in its purity. from this state to the seventh it moved almost of itself, very much as radium does. the genius, having sufficient in this seventh state, made a sword, and completed in three days the subjugation of the servile races. it was a stroke of fortune, this quickness, for on the fourth day the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that

ALEISTER CROWLEY THE QABALAH

ith the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armie

ALEISTER CROWLEY THE SWORD OF SONG

t perhaps right will-power would come nearer to the meaning, or right energy, for effort has been made even to attain to sammaditthi.1 and this power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object waking or sleeping, he remembers who he is and what his high aim in life and this constant recollection and keeping in mind of holy things, is the seventh stage, sammasati. and by the power of this transcendent faculty, rising through the eight high trances to the very threshold of nirvana, he at last, in the trance called nirodha samapatti, attains, even in this life, to the deathless shore of nirvana, by the power of sammasamadhi, right concentration. such a one has finished the path he has destroyed the cause of all his chain of lives

on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the

reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dre

of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom our father: eli, eli, lama sabachthani (for wit ye well, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sephiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e, exalted to the throne of binah (the great sea, the qabalistic phrase to expr

his will, so that he brought him herbs many, and good, with which our father planted a great grove that grew about him (for the sun was now waxen bitter hot) wherein he worshipped, offering in vessels of clay these seven offerings :2 the first offering, dust; the second offering, ashes; the third offering, sand; the fourth offering, bay-leaves; the fifth offering, gold; the sixth offering, dung; the seventh offering, poison. with the dust he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collect

ALEISTER CROWLEY EQ I 5

with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the g

ALEISTER CROWLEY EQ I 5

and. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. sh

lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, for the fifth silver, for the sixth sapphire, for the seventh orange, for the eighth indigo, for the ninth gray, for the tenth black, for the eleventh maroon, for the twelfth russet, for the thirteenth green-gray, for the fourteenth amber, for the fifteenth olive, for the sixteenth pale blue, for the seventeenth crimson, for the eighteenth bright yellow, for the nineteenth crimson adorned with silver, for the twentieth mauve, for the twenty-first

wk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by the feet of him that is above it. it is the holy twelve-fold table of oit. the voice of him that is above the altar is silence, but the echo thereof cometh back from the walls of the circus, and is speech. and this is the speech: three and four are the days of a quarter of the moon, and on the seventh day is the sabbath, but thrice four is the sabbath of the adepts whereof the form is revealed in the aethyr zid; that is the eighth of the aires. and the mysteries of the table shall not be wholly revealed, nor shall they be revealed herein. but thou shalt gather of the sweat of thy brow a pool of clear water wherein this shall be revealed. and of the oil that thou burnest in the midni

, called the sign of isis rejoicing. and then he remaineth to ward the aethyr, while i return unto the bank of sand that is the bed of the river near the desert. the river-bed near bou-saada "december" 4, 1909. 2.10-3.45 p.m. the cry of the 12th aethyr, which is called loe. there appear in the stone two pillars of flame, and in the midst is a chariot of white fire. this seems to be the chariot of the seventh key of 81 tarot. but it is drawn by four sphinxes, diverse, like the four sphinxes upon the door of the vault of the adepts, counterchanged in their component parts. the chariot itself is the lunar crescent, waning. the canopy is supported by eight pillars of amber. these pillars are upright, and yet the canopy which they support is the whole vault of the night. the charioteer is a man

ALEISTER CROWLEY EQUINOX EQ I 1 2

content with what would content them. in other words, i am going to "define""the knowledge and conversation of my holy guardian angel" as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising asana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply,"the seventh day shall be the sabbath of the lord thy god. so mote it be!"the seventh day. 12.17. i began this great day with eight breath-cycles; was stopped by the indigestion trouble in its other form.(p.s. evidently the introduction of the cascara into my sensitive aura made its action instantaneous. my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my l

me to despair. i don't care. 7.35. one gleam of light illumines the dark path i can't enjoy my dinner. the snails, as i prong them forth, are such ugly, slimy, greasy black horrors oh! so like my soul! ugh! i write a letter to f--r and sign myself with a broken pentagram. it makes me think of a "busted flush. but through all the sunlight peeps:"e.g. these six snails were my six inferior souls; the seventh, the real soul, cannot be eaten by the devourer. how's that for high? 8.3. possibly a rousing mantra would fix things up; say the old favorite: aum tat sat aum and give the hindus a chance. we can but try. so i begin at once. 9.10. this is past all bearing. another hour wasted chatting to nina and h- the mantra hardly remembered 121 at all. i have gone to bed, and shall take things in

ALEISTER CROWLEY EQUINOX EQ I 2 3

ther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compartment" was a white rose, with a delicious scent "in the seventh compartment" as well as in the eighth and last, i saw nothing, but a sweet music struck on my ear when i bent over them. the tunes were very different at first, one tender and soft, the other furious and thundering. at the end, however, both melted in a whisper, to die suddenly in a piercing cry of laughter. 362 and the man-who-lost-his-cover came into the room again "well" said he "i

true for me also. it is the last time that i let my own personality come between the readers and the wickedly mad hero of history, and i apologise for this intrusion. i now give place to him, and will publish his notes as i receive them. the contents of the coffin have not suffered from the wreck. here they are all, the books and the skull, the roses white and red, the picture and the doll. from the seventh and eighth compartments sprang the same tunes. truly, the sound reminded me of some hoarse singer, but the quantity of seawater absorbed during the floating journey from ship to land certainly accounts for it. i shall gather a few lemons and rub the wood carefully with their juices. 372 being a man of method and logic, i could not but begin with book- keeping. when they were dry the tw

ALEISTER CROWLEY EQUINOX EQ I 2

one eternal hexad: and this is the number of the dawning creation> further, this reflected triangle showeth forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest- the work of creation accomplished: wherefore god rested on the "seventh" day. and 28 is 7 x 4, the seven stars shining throughout the four worlds

ALEISTER CROWLEY EQUINOX EQ I 3 2

of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of

ALEISTER CROWLEY EQUINOX EQ I 3

le, well sealed and luted. and thou shalt place the same in thine athanor, bringing it first to a red, and then to a white, heat, and this thou shalt do seven times on seven consecutive days, taking out the crucible each day as soon as thou hast brought it to the highest possible heat, and allowing it to cool gradually. and the preferable time for this working should be in the heat of the day. on the seventh day of this operation thou shalt open the crucible, and thou shalt behold what "form" and "colour" thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with his nature. finished is that which is written concerning the formulae of the magic of light: hb:aleph hb:vau hb:heh hb:koph

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s, freshness and beauty of his acquisitions. 297 on the second day after his arrival in the village where ljubov lived, he noticed the child and her marvellous beauty. for hours, having retired to the house belonging to a rich lady whose guest he was, he drivelled, with before him the enrapturing vision of ljubov's priceless jewels. he proceeded carefully; made friends with all the children; and, the seventh day having come, he met her outside the village, by chance- so she thought- and made her a present of a few trifling ornaments. then he placed over his own eyes two empty shells of walnut, and pretended to play some childish game of hide-and-seek. after a few minutes, it was her turn to don the blinding apparel. but there were different from his, the empty shells he fixed under her eye

ALEISTER CROWLEY EQUINOX EQ I 4

lain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived

as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most merciful sw tm r ma yogi offers the light of hathavidya."60 in the practice of this mystic union which is brought about by the hatha yoga and the raja yoga exercises the conditions necessary are: 1 "yama" non-killing (ahinsa; truthfulness (saty

ting to its mate. the second comes as the sound of a silver cymbal of the dhy n s, awakening the twinkling stars. 153 the next is as the plaint melodious of the ocean-spriote imprisoned in its shell. and this is followed by the chant of v n. the fifth like sound of bamboo-flute shrills in thine ear. it changes next into a trumpet-blast. the last vibrates like the dull rumbling of a thunder-cloud. the seventh swallows all the other sounds. they die, and then are heard no more.248 the hatha yoga pradipika is a great deal more exact in its description of these sounds than the famous theosophist; concerning them sw tm r m sw mi writes: in the beginning, the sounds resemble those of the ocean, the clouds, the kettledrum, and zarzara (a sort of drum cymbal; in the middle they resemble those aris

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t any warm exchanges took palace. then ida sat up. joe had sent a sharp upper cut to the englishman's lip. she dug her nails into rolles' hand, that lay idly on her knee. sam hall returned a blow on the heart that sent the negro staggering across the ring. he was after him like a flash, thinking to finish the fight; but the black countered unexpectedly hard, and the round finished in a clinch. in the seventh round both men seemed cautious and afraid of punishment. joe marie, in particular, seemed half asleep. the lazy grace of his feints was admirable; he was tiring the englishmen, and paying nothing for the advantage. in the ninth round sam hall reached his eye; but he only laughed, and leapt at his opponent, rushing him to the ropes despite the extra stone and a half. in the furious exch

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

press it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of course, for his primary or spiritual ray one of

rge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and t

the four lesser aspects of hierarchical rule. under the manu work the regents of the different world divisions, such as, for instance, the master jupiter, the oldest of the masters now working in physical bodies for humanity, who is the regent for india, and the master rakoczi, who is the regent for europe and america. it must be remembered here that though the master r, for instance, belongs to the seventh ray, and thus comes under the department of energy of the mahachohan, yet in hierarchical work he may and does hold office temporarily under the manu. these regents hold in their hands the reins of government for continents and nations, thus guiding, even if unknown, their destinies; they impress and inspire statesmen and rulers; they pour forth mental energy on governing groups, thus

eye in the bacon-shakespeare controversy. he is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the masters previously mentioned. he is at present handling the majority of the third ray pupils in- 34- initiation, human and solar copyright 1998 lucis trust the occident in conjunction with the master hilarion. the master r. is upon the seventh ray, that of ceremonial magic or order, and he works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognised, of the ceremonial of the freemasons, of the various fraternities and of the churches everywhere. he is called in the lodge, usually "the count" and in america and europe acts practically as the general manager for the carry

them now who are definitely preparing themselves for this work. the master m, the master k. h. and the master jesus will be specially concerned with the movement towards the last quarter of this century. other masters will participate also, but these three are the ones with whose names and offices people should familiarise themselves, wherever possible. two other masters, specially concerned with the seventh or ceremonial ray, whose particular work it is to supervise the development of certain activities within the next fifteen years, work under the master r. very definitely may the assurance be given here, that prior to the coming of the christ, adjustments will be made so that at the head of all great organisations will be found either a master, or an initiate who has taken the third ini

the colony of the sixth sub-race. they are tested for various lines of work, many incomprehensible to us now, but which will become ordinary methods of development as time progresses. the masters also test for those in whom the intuition has reached a point of development that indicates a beginning of the co-ordination of the buddhic vehicle, or to be exact has reached a point where molecules of the seventh sub-plane of the buddhic plane can be discerned in the aura of the ego. when this is so they can go ahead with confidence in the work of instruction, knowing that certain imparted facts will be understood (b) instruction is being given at this time to a special group of people who have come into incarnation at this critical period of the world's history. they have come in, all at the s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of t

lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels come forth and likewise do their work. the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till the sixth wheel and the seventh had passed it through their fires. the sons of god emerged from out their source, gazed on the sevenfold work, and stated it was good. the stone was set alone. in dual revolution moved the greater wheel. the fourth lord of the greater twelve handled the work of sevenfold fire "it is not fit" he said "merge thou this stone within the wheel which started revolution" the lords of the grea

solemn breathing forth the forms are built, the colour just apportioned, and the flame within reveals itself with ever growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the stre

be sounds forth the word of power. the form perfected and the life evolved hold the third secret of the greater wheel. it is the hidden mystery of living motion. the mystery, lost in the now but known to the lord of cosmic will- 19- a treatise on cosmic fire copyright 1998 lucis trust stanza ix the thirty thousand million watchers refused to heed the call "we enter not the forms" they said "until the seventh aeon" the twice thirty thousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but the seven great lords called to the greater chohans, and with the eternal lhas of the third cosmic heaven entered into debate. the dictum then went forth. the laggards in the highest sphere heard

ousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but the seven great lords called to the greater chohans, and with the eternal lhas of the third cosmic heaven entered into debate. the dictum then went forth. the laggards in the highest sphere heard it echo through the scheme "not till the seventh aeon, but at the fourteenth seventh will the chance again come round. the first shall be the last and time be lost for aeons" the obedient sons of mind connected with the sons of heart, and evolution spiralled on its way. the sons of power stayed in their appointed place, though cosmic karma forced a handful to join the sons of heart. at the fourteenth seventh aeon, the sons of mind an

and is the source of their stimulation. note here the correspondence to the lower quaternary and its stimulation by the ego. the egoic ray concerns itself with the fifth spirilla and with the sixth, and is the cause of their emerging from latency and potentiality into power and activity. the monadic ray is the source of the- 40- a treatise on cosmic fire copyright 1998 lucis trust stimulation of the seventh spirilla. there is great interest attached to this subject and wide reaches of thought and vast fields for investigation open up before the earnest student. this threefold action varies in point of time and sequence according to the ray itself upon which the monad may be found; but the subject is too vast to be handled at this time. in looking at the matter from the standpoint of fire

ALICE A BAILEY05 THE LIGHT OF THE SOUL

kama. desire, feeling. astral body. astral plane. 3. lower manas .c oncrete mind. mental body .m ental plane. 4. higher manas. abstract mind .e goic body .m ental plane. 5. buddhi .i ntuition .b uddhic body .b uddhic plane. 6. atma. spiritual will. atmic body .a tmic plane. and that which corresponds to the "boundless immutable principle" in the macrocosm, the monad (on its own plane) constitutes the seventh principle. there are other ways of enumerating the principles, for subba rao is correct in one respect when he says there are only five principles. the two highest, atma and the life monadic, are not principles at all- 46- the light of the soul copyright 1998 lucis trust through the conscious utilisation of the will on each plane, the vehicle is directed constantly into an increasingly

t is the content of the awareness of the king of the world. the yoga sutras of patanjali only deal, however, with the overcoming of the ignorance which holds a man upon the wheel of rebirth and which prevents him unfolding the true powers of the soul. the old commentary says in connection with this final stage "within the hall of wisdom, light fully shines upon the adept's ways. he knows and sees the seventh part and visions all the rest. he is himself a septenate and from this hall emerges god- 75- the light of the soul copyright 1998 lucis trust 5. avidya is the condition of confusing the permanent, pure, blissful and the self, with that which is impermanent, impure, painful and the not-self. this condition of ignorance, or the "state of avidya" is characteristic of all those who as yet

ant factor. as time elapsed, the soul became more individualized in each human being, and more and more separative, as the mind aspect (the great dividing factor) dominated. at the close of this race, the three main centres will be the head, the heart, and the base of the spine. in the sixth race we shall have, the head, the heart, and the throat. in the final race of the illuminated sons of god, the seventh, we shall have as the centres through which they work: a. the thousand petalled head center. life or spiritual aspect, b. the centre between the eyebrows. son or consciousness aspect, c. the throat. the holy ghost or creative aspect. through the first, spiritual life will pour in from the monad; through the second, the christ- 169- the light of the soul copyright 1998 lucis trust princ

reative power. isatva. this concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and thus to create on the physical plane. 8. the power to command. vasitva. the magician as he controls the elemental forces of nature, utilizes this power and it is the basis of mantra yoga, the yoga of sound or of the creative word. creative power, the seventh siddhi, concerns the elements and their vitalizing, so that they become "effective causes" this siddhi, the eighth, concerns the power of the word to drive the building forces of nature into coherent activity so that forms are produced. when these eight powers are functioning, then the ninth, bodily perfection, results, for the adept can construct a vehicle adapted to his need, can do

osophy this whole problem of the source of creation and of the nature of the mind is dissected and discussed and so completely covered that practically all our modern schools can be regarded as outgrowths or logical sequential results of the varied hindu positions. the clue to the diversity of opinions on these two points may perhaps be found in the six types into which all human beings fall, for the seventh is but the synthesis of them all and inclusive, not exclusive- 224- the light of the soul copyright 1998 lucis trust in the yoga sutras, the mind is relegated simply to the position of an instrument, of an intermediary, of a sensitive plate, registering either that which pours into it from above or that which affects it from below. it has no personality of its own; it has no life or li

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

evolution. the solar angel is unceasingly in deep meditation. the impulses of energy, emanating from him are increasing in vibratory rate and are becoming more and more powerful. the energy is affecting more and more the forms through which the soul is- 38- a treatise on white magic copyright 1998 lucis trust seeking expression, and endeavouring to control. this brings me to the consideration of the seventh point i made in my earlier analysis of rule i. i said "the soul's meditation is rhythmic and cyclic in its nature as is all else in the cosmos. the soul breathes and its form lives thereby. the rhythmic nature of the soul's meditation must not be overlooked in the life of the aspirant. there is an ebb and flow in all nature, and in the tides of the ocean we have a wonderful picturing o

e his endeavour on the astral body. if he has a mental body of fourth sub-plane matter and an astral body of fifth sub-plane, the polarization will be mental. when you speak of the ego taking more or less control of a man you really mean that he has built into his bodies matter of the higher sub-planes. the ego takes control with interest only when the man has almost entirely eliminated matter of the seventh, sixth, and fifth sub-planes from his vehicles. when he has built in a certain proportion of matter of the fourth sub-plane the ego extends his control; when there is a certain proportion of the third sub-plane, then the man is on the path; when second sub-plane matter predominates then he takes initiation, and when he has matter only of atomic substance, he becomes a master. therefore

occult hierarchy- 127- a treatise on white magic copyright 1998 lucis trust rule seven the dual forces on the plane (whereon the vital power must be sought) are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. the battleground of the astral plane. the two paths. the battleground of the astral plane we must start our study and consideration of the seventh rule for magic. we have completed the first six rules which deal specifically with work on the mental plane, and hence have a practical value only for those who are beginning to utilize the power of the mind in the magical work of creation. it is interesting to note in this connection that, as humanity enters into its heritage of mind, there appears simultaneously a growing tendency to

s, and in the course of centuries will be recognized. 2. by the play of certain astral forces on the etheric body that leads to slow but definite changes in the internal structure of the atom, the coming into consciousness of another of the spirillae and a general tightening up of the whole cosmos of the atom. 3. by the use on the inner planes by the mahachohan of one of the powerful talismans of the seventh ray. the spirit of the earth, it might be noted, is of slow and gradual arousing. he is on the involutionary arc and passes on to the evolutionary in some dim and distant future. therefore, he will not carry us with him. he but serves our purpose now, offering us a home within his body, yet remaining dissociated from us. the devas of the ethers from this very stimulation are consequent

ffering us a home within his body, yet remaining dissociated from us. the devas of the ethers from this very stimulation are consequently hastening forward in evolution and approximating also nearer to their ideal. in all i have said anent the etheric body of men, anent the planet, anent the spirit of the earth, the crux of the whole situation lies in the fact that the five rays at this time have the seventh ray as their predominating ray. the seventh ray is the ray that controls the etheric and the devas of the ethers. it controls the seventh sub-plane of all planes but it dominates at this time the seventh sub-plane of the physical plane. being in the fourth round also, when a ray comes into definite incarnation, it not only controls on planes of the same number but has a special influen

p has uniformly achieved. this surely negates pessimism and demonstrates the exceeding potency of the subjective activity. the three groups to which i earlier referred require a word of comment. their work is curiously different to that of the other groups and their ranks are recruited from all the ray groups, though the members of the third group (that of the financiers) are found primarily upon the seventh ray, that of ceremonial organisation. in the order of their emergence, they are the groups of philosophers, psychologists and business men. the group of philosophers of more modern date are already powerfully moulding thought, whilst the ancient schools of asiatic philosophers are just beginning to influence western ideas. through analysis, correlation and synthesis, the thought power

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

another place that christ had made "in himself, of twain, one new man. it is through the mind that theory is formulated, truth distinguished and deity apprehended. when we are more advanced upon the path, we shall see naught but spirit everywhere, and the aphorism, enunciated by that great disciple, h.p.b, that "matter is spirit at the lowest point of its cyclic activity" and "spirit is matter on the seventh plane" or the highest, will be a realised fact in our consciousness. it is as yet but an intellectual phrase which means little except the enunciation of a truth, incapable of proof. everything is an expression of a spiritual consciousness, which spiritualises by its inherent life all matter-forms. a grub or worm working out its little life in a mass of decaying substance is as much a

ations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his pressure felt. his influence is most potent upon the physical plane, for there is a close numerical interrelation between (for instance) the lord of the seventh ray and the seventh plane, the physical, just as the seventh root race will see complete conformity to and a perfect expression of law and order. this ray of order and its incoming is partially responsible for the present tendency in world affairs toward governmental dictatorship and the imposed control of a central governing body. it may be of value here if i give you the following st

for much of the emphasis on the appearance which has veiled and hidden those ideals. it is on this ray primarily as it cycles in and out of manifestation that the work of distinguishing between appearance and quality is carried forward, and this work has its field of activity upon the astral plane. the complexity of this subject and the acuteness of the feeling evolved become therefore apparent. the seventh ray of ceremonial order or magic embodies a curious quality which is the outstanding characteristic of the particular life which ensouls this ray. it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work

curious quality which is the outstanding characteristic of the particular life which ensouls this ray. it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritual

the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritually understood. the lost word will then be recovered and uttered for all to hear, and the master will arise and walk among his builders in the full light of the glory which shines from the east. the spiritualising of forms might be regarded as the main work of the seventh ray, and it is this principle of fusion, of coordination and of blending which is active on etheric levels every time a soul comes into incarnation and a child is born on earth. d. the soul is the principle of sentiency, underlying all outer manifestation, pervading all forms, and constituting the consciousness of god himself. when the soul, immersed in substance, is simply sentiency

g produced the tangible objective worlds) are turned to the manifestation of our modern civilisation, with its material emphasis, its search as to the nature of time and space, and that mental unfoldment which it is the glory and the destiny of our particular race to demonstrate. the qualities which characterise this ray lord might be enumerated in the following phrases. we must bear in mind that the seventh or synthetic characteristic of each of the rays is denoted by the ray name and is not specifically stated in the other six qualities. his six brothers, sons of the one father, chanted these injunctions to him on the day of his renewed activity (on what we call the day of creation: 1. produce the dual form and veil the life. let form appear, and prove itself divine. all is of god. quali

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

harmony. 5. knowledge or science, leading to radiance. 6. idealism, establishing the divine pattern. 7. ritual or organisation, manifesting deity. therefore, psychologically speaking, and when greater knowledge has been gained of the energies determining the type of a man, a person, for instance, whose monad is presumably upon the third ray, his ego being on the fourth ray, and his personality on the seventh ray, will be described as a three, iv.7. within this simple formula there will be lesser differentiations and a seventh ray personality may have a first ray mental body, a fifth ray astral body, and a third ray physical body. the formula which would describe him would be three, iv. 7 [symbol page 102] 1,5,3 this, when interpreted, means monad. third ray. ego. fourth ray. personality .s

een expressed in the idea of leadership by one and leadership by a group. it is the difference between the imposition of an individual's response to an idea upon his fellow men and the reaction of a group to an idea, producing group idealism and focalising it into definite form, carrying forward the emergence of the idea without the dominance of any one individual. this is the major task today of the seventh ray disciple, and to this end he must bend every energy. he must speak those words of power which are a group word, and embody the group aspiration in an organised movement, which, it will be noted is quite distinct from an organisation. a striking instance of the use of such a word of power being enunciated by a group has lately been given in the great invocation which has been used w

marked effect. it should continue to be used, for it is the inaugurating mantram of the incoming seventh ray. this is the first time such a mantram has been brought to the attention of humanity. all these rays work today for the carrying out of a specific group idea of seven masters who, through their picked and chosen servers, are actively participating in the work which is the initiator work of the seventh ray. it is also linked up with the incoming aquarian influence. the masters, with their large group of disciples, functioning on all the five planes of human- 89- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust unfoldment, have studied minutely their accepted disciples, the disciples under supervision and not yet accepted, and the aspirants of

ntain blue, and from its summit issued forth a voice which said 'come forward to the mountain top and on its summit learn the invocation of a saviour' to this great task the follower, now a leader, bent his- 106- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of stillness which was purpose and a beauty which was space. the other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. the eyes of the magician were fixed on chaos. he liked it not. his back was towards the room of vital stillness. he knew it not. the arch was

pathy. activity and allied h umanity c ompassion. activities astral unity. the probationers 4. repulse t he fight crusades of love of discrimination against evil. a ll kinds g ood. 5. group new groups new group of love of inclusiveness progress world servers. synthesis. soul unity the initiates. 6. the law of expansive response we can now, with great brevity, however, touch upon the sixth law and the seventh, for we will speak of them together. the other five laws have worked out into a definite activity upon the physical plane. the effect or consequences of the impulses behind them produce the working out of the purpose of the most high, and can be recognised upon the plane of phenomena. they can all be so recognised, but at this time, the conscious awareness of humanity is such that only

y can all be so recognised, but at this time, the conscious awareness of humanity is such that only in five instances can the effect of these laws be noted, and then only by the most advanced of the world aspirants. the disciple and the initiate can dimly begin to recognise the effect of the sixth- 123- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust and the seventh laws, but no one else at this time. these two laws are not capable of interpretation as above, because only those who are initiated or in preparation for initiation can begin to understand them. the enlightenment which is the result of initiation is necessary before one can touch the idea behind these expressions of purpose. we shall not, therefore, take any time dealing with the law o

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays

of the spirit. this group is, in a pronounced sense, a channel for the activity of the second ray of love-wisdom, that of the world teacher an office held at present by the christ. the platform of the new world religion will be built by the many groups, working under the inspiration of the christ and the influence of the second ray and these in their totality will constitute this sixth group. 7. the seventh group is that of the scientific servers. they will reveal the essential spirituality of all scientific work which is motivated by love of humanity and its welfare, which relates science and religion and brings to light the glory of god through the medium of his tangible world and his works. they have a most interesting function but one which will not become evident for a long time not

ngly rapid establishment of contact between your soul and your personality. your astral body is on the second ray and this will be sufficiently obvious to you, giving you those difficulties and those opportunities which lead eventually to expansions of consciousness and that sensitivity to the psyche in others which has been the basis of much of your most successful work. your physical body is on the seventh ray, which gives you a sense of the relationship between spirit and matter, between soul and body and enables you, if so you will, to be a constructive agent in magical work. your rays are, therefore: 1. the ray of the soul the second ray of love-wisdom. 2. the ray of the personality the fourth ray of harmony through conflict. 3. the ray of the mind the fourth ray of harmony through co

and body and enables you, if so you will, to be a constructive agent in magical work. your rays are, therefore: 1. the ray of the soul the second ray of love-wisdom. 2. the ray of the personality the fourth ray of harmony through conflict. 3. the ray of the mind the fourth ray of harmony through conflict. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic. it will be obvious to you that the major line of force in your equipment, relating you to others and facilitating contact, is the second ray with its subsidiary expression, the fourth ray. this is a definite asset and an opportunity but it also makes possible certain liabilities. these should be offset by a stiffening of all first ray tendencies in ord

nce the influence of love which you carry everywhere with you. i would remind you, however, that when the soul and the astral body are both on the same ray, there is presented always an engrossing problem of balance. there will be, in such cases, a tendency to a lack of balance in the total effect of the equipment and with this as well you know you have constantly to deal. the physical body is of the seventh ray type but it is so controlled by your fourth ray personality that in a most peculiar sense it has little life of its own. it is negative to an amazing extent and this again constitutes a definite problem. your rays, therefore, are: 1. the soul or egoic ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony through conflict. 3. the ray of the mind the fir

e life of its own. it is negative to an amazing extent and this again constitutes a definite problem. your rays, therefore, are: 1. the soul or egoic ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony through conflict. 3. the ray of the mind the first ray of power or will. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic- 113- discipleship in the new age- volume i copyright 1998 lucis trust i have an idea that the above statement will carry much illumination to you and that it will enable you to make real progress. january 1938 my brother: the past year has seen the many changes which have taken place in the relationship between your soul and your personality. these hav

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

cation is not then necessarily invalid. it might perhaps clarify the subject if i pointed out that there are five energies (and there are usually five dominant ray energies active at any time) coming into play: 1. those energies which are passing out of manifestation, as the sixth ray of devotion is at this time passing out. 2. those energies which are coming into manifestation or incarnation, as the seventh ray of ceremonial order is at this time emerging into expression. 3. those energies which are at any given time expressing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are

itely encouraging, if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, in the present field of divine expression the following energies manifesting: 1. the energy of idealism, of devotion or of devoted attention, embodied in the sixth ray. 2. the energy whose major function it is to produce order, rhythm and established, sequential activity the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re

thought and ideas, through the cultivation of a loving spirit and through the general use of the great invocation whereby these forces and energies so sorely needed can be invoked. we have now considered the three major energies which are pouring into our planetary life at this time through the three major centres. it remains for us now to consider the energy of the two minor rays, the sixth and the seventh, which are in many ways of more immediate moment to the masses and of tremendous effectiveness. one is of moment because of its pronounced hold and because of the crystallisation it has produced particularly in the world of thought, and the other- 14- the destiny of the nations copyright 1998 lucis trust because its hold and its power, its influence and its effects will be of an increa

general subject remains until today much too nebulous for certitude. i will later deal with this matter and will indicate the lines along which future investigation should proceed. 3. through the recurrence of "soothsaying" and the reappearance of those ancient "informers of the race" who, in roman times, were called "sibyls" these mediums (for such they were) will be trained by the workers upon the seventh ray to speak under inspiration from the hierarchy whose foreknowledge extends far ahead into the future, but does not extend beyond two thousand years. these mediums will, however, only be used under direction, after careful training and only twice a year at the may and june full moon rituals. as to the prevision with which i shall deal, unorthodox as it may appear to be to some of you

1998 lucis trust those forces and potencies which are directly changing the current of men's thoughts, which are moulding their ideas, and incidentally altering the face of the earth and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of mankind. these are the sixth ray of abstract devotion or idealism and the seventh ray of ceremonial magic or organisation. the sixth ray began to pass out of manifestation in 1625 after a long period of influence, whilst the seventh ray of ceremonial order began to come into manifestation in 1675. there are three points to be remembered in connection with these two rays and their effects upon the race of men (i am not here dealing with their effects upon the other k

s. suffice it to say that the sixth ray people are the reactionaries, the conservatives, the die-hards and the fanatics, who hold on to all that is of the past and whose influence is potent to hinder the progress of humanity into the new age. their name is legion. they provide, however, a needed balance and are responsible for a steadying process which is much needed in the world at this time. 2. the seventh ray is steadily gaining momentum and has for a long time been stimulating and enhancing the activity of all fifth ray nations. if you bear in mind that one of the major objectives of seventh ray energy is to bring together and to relate spirit and matter and also substance and form (note this distinction) you can see for yourself that the work of science is closely connected with this

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e almost inevitably prove themselves unable to teach. both these groups must, therefore, learn to use this formula and they would greatly hasten the process of dissipation if they would force themselves to speak or write their thoughts clearly, if they would never be ambiguous or deal in half thoughts, innuendo or suggestion. they should clearly enunciate the ideas with which they may be dealing. the seventh ray person is faced with the difficulty of being able to create exceedingly clear-cut thoughtforms and the glamours, therefore, which control him are precise and definite and, to him, all compelling. they rapidly crystallise, however, and die their own death. second ray aspirants are usually fully aware of any glamour which may be seeking to hold them because they have an innate facult

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters can participate, marks a transition from the first three stages of impressibility required by the disciples as preludes to the fifth initiation or in reality to the third, fourth and fifth and are related to the three stages of triadal communication, each of which is related to the seventh, the eighth and the ninth initiations. never does the geometrical pattern, the numerical progression or the law of correspondences break down in the understanding of the purpose and the plans of the planetary logos established before the worlds were created and finding their prototypes upon the cosmic mental planes. these points are peculiarly difficult for men to grasp at this time wh

the changes and adjustments needed for the full expression of the will of sanat kumara, then the situation will be different and men will know (as the members of the hierarchy know) which centres express the seven ray energies. it must be remembered also that the rays of attribute shift and change constantly; for instance, humanity as the planetary throat centre is under the constant influence of the seventh ray, as is the solar plexus centre of the planet. to that sub-diaphragmatic centre i give no name. though the human throat centre is primarily expressing the third ray, there is an interesting situation to be noted in this connection: two ray energies- 77- telepathy and the etheric vehicle copyright 1998 lucis trust control this centre at this time. the throat centre of the average int

8 lucis trust control this centre at this time. the throat centre of the average integrated personality is governed by the third ray and is strongly energised by third ray energies (again seven in number, whilst the throat centre of the spiritual aspirant, of disciples and initiates below the third initiation is responding primarily to seventh ray influence, and this is peculiarly the case now as the seventh ray is in incarnation. the rays which are manifesting at any particular time affect powerfully all the other centres as well as the one through which they are normally expressing. this is a point oft forgotten. it is needless for me to point out that as man progresses upon the path of return he consistently comes under the impression of the centre of which he is an integral part: that

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

level of consciousness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered

d long through the sixth sphere of sense" hierarchy ii. the second hierarchy is closely allied with the great bear. we are told that they entered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the sev

nd our seven planes, we have only the physical body of the logos, and that that physical body is a limitation of the expression of his threefold nature. the first (sixth) hierarchy might be viewed as endeavouring to express the mental vibration of the solar logos and the second, his emotional, or cosmic astral, nature. this second (seventh) hierarchy has for its type of force the second aspect of the seventh type of force from out of the many. some idea of the relative point in evolution of the solar logos may be gained by study of the varying aspects of force which he is demonstrating in this particular incarnation. it is this energy which drives the monads through into physical incarnation, for it makes itself felt on the seventh plane. the energies which are functioning are those which

cosmic life. particularly is this so when we view the two hierarchies under consideration. they are the lowest residue of the previous system, and the energy of that matter (liquid, gaseous and dense) which the vibration of the logoic permanent atom (on the plane adi) attracts to itself in the building of the divine form. for purposes of clarification and of generalisation, it might be noted that the seventh hierarchy is the life or energy found at the heart of every atom, its positive aspect, and the sixth hierarchy is the life of the forms of all the etheric bodies of every tangible object. the function of this hierarchy is well described in the words of the old commentary "the devas hear the word go forth. they sacrifice themselves and out of their own substance they build the form desi

god begins to take form, and consequently the latent life in aries comes to the "crisis of the birth hour" prior to the birth of the christ, cosmically considered, though the birth of the individual christ takes place in capricorn, at the close of the needed gestation period- 61- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust uranus embodies the energy of the seventh ray and its work is analogous to that of mercury, for the seventh ray is the ray which relates spirit and matter and brings together electric fire and fire by friction, thus producing manifestation. uranus leads the soul to the burning ground during the final stages of the path, when the fire of aries and the fires engendered through the potency of uranus produce the flaming heat of th

rd and fast frontiers or set boundary lines. such is not the case. there are no rigid lines of demarcation separating two entirely different areas of experience and consciousness upon the solar path. it only appears to be so and this itself is part of the great illusion. the rulers of aquarius are of a peculiar interest. they constitute an effective group of planets and bring in the influences of the seventh, second and fourth rays. these are pre-eminently the rays which determine the final stages of man's progress as well as the initial stages, being more potent at the beginning of the involutionary path and the end of the evolutionary path than they are in the middle period. they determine the final stages and happenings of the path of initiation. the seventh ray brings into expression u

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

uperiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and self-satisfaction" the initiate of the third degree can hold himself exempt, but this is only because he has completely freed himself from glamour and no aspect of the personality life has any further power over him. all the ray types are equally subjected to these particular problems. the seventh ray, however, is more susceptible to the problems, difficulties and diseases incident to the blood stream than are any of the other ray types. the reason is that this is the ray which has to do with the expression and manifestation of life upon the physical plane and with the organisation of the relationship between spirit and matter into form. it is concerned therefore today, as it se

nto form. it is concerned therefore today, as it seeks to create the new order, with free circulation and with a consequently intended freedom of humanity from the ills and problems of the past. this is of interest to remember, and students would find it helpful at this time, if they want to cooperate intelligently with the happenings of the day, to collect and study all that i have written about the seventh ray of ceremonial order and magic. b. diseases of the nervous system, due to the flow of energy to all parts of the body, directed by either the personality, some aspect of the personal lower self, or by the soul, via the brain, are many and become acute as the disciple nears initiation or becomes an initiate. apart from the- 78- a treatise on the seven rays- volume iv: esoteric healin

y relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in him, providing the synthesis of the divine aspects. h. this is the only one of the seven centres which at the time of perfected liberation retains the position of an inverted lotus, with the stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it is called in the old commentary. the above is a piece of i

understanding. he knew not then that love sustains- 179- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the effects of this ray force are most peculiar and will be a great deal more prevalent than heretofore, as this ray is now coming into power. it is this energy which is largely responsible for infections and contagious diseases. the keynote of the work of the seventh ray is to bring together life and matter upon the physical plane. this, however, when viewed from the angle of imperfection, is a bringing together (if you can understand the implications) of life, the lives and the general livingness of the creative process. this is symbolised by the promiscuity and the endless moving interplay of all life within all lives. the result is therefore the

n increasing sensitivity. i would ask you to remember that in all our present considerations we are dealing with the reactions and activities of the soul which is deliberately recalling its incarnated aspect because a life cycle has been concluded. the term of that life cycle may be long or short, according to the purposes involved; it may cover only a very few short years, or a century. prior to the seventh year, the vitality of the physical elemental is largely the determining factor. the soul is then focussed in the etheric body, but is not fully utilising all the centres; it has simply a gently pulsating control and a gentle impulsive activity sufficient to preserve consciousness, to vitalise the various physical processes, and to initiate the demonstration of character and of disposit

of elimination within the illusory area of the astral plane. as i have earlier told you, the astral plane has no factual existence, but is an illusory creation of the human family. from now on, however (through the defeat of the forces of evil and the disastrous setback suffered by the black lodge, the astral plane will slowly become a dying creation, and in the final period of human history (in the seventh rootrace, it will become nonexistent. today this is not the case. the sentient substance which constitutes the astral plane is still being gathered into forms of illusion and still forms a barrier in the path of the soul seeking liberation. it still "holds prisoner" the many people who die whilst their major reaction to life is that of desire, of wishful thinking and of emotional senti

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

d it not been for the direct line of attack on my- 124- discipleship in the new age- volume ii copyright 1998 lucis trust ashram. as i have told you, my ashram, and to a lesser extent that of k.h, have felt some of the repercussions, and a.a.b. has been unable to deflect all of it. i have had, therefore, to do some protective work; that is now finished, and i am somewhat freer. i plan to give you the seventh and last meditation, and with these seven outlined meditations you will have plenty of work to do for the remainder of this incarnation. the ones hitherto given are all planned and sequentially related to each other. the first one started with the heart, as must all divine expression and all true creative work. next the factor of energy was considered and the seven points of energy rec

the inspiration of goodwill. this last group, in its turn, works with all who are emotionally implicated in the desire to help humanity change its living conditions for the better. these people are not open to direct spiritual impression, but the intellectual approach and the presentation of ideas appeal to them, and they constitute the active creative group who act as the dynamic inspiration to the seventh group, which is 7. humanity itself. men everywhere are, if they only knew it, always in a state of unconscious meditation, dreaming of better things, fighting for desired material benefits, longing for that which lies beyond their present possession and their present attainment and, in many cases, even their vision. all these desires, longings, wishes, visions and dreams are the "ingre

t sixth ray disciples, wielding sixth ray energy, are occupied at this time. you need to remember that the one-pointed attitude of the mystic, functioning in group formation, will be a powerful factor in the creative work being done by the hierarchy and by the new group of world servers, because theirs will be a massed effect, and usually wielded unconsciously. under the influence of disciples on the seventh ray of organisation or of ceremonial order, that powerful physical concretisation of energy which we call "money" is proving a topic of the most definite concentration; it is being most carefully considered, and the minds of thinking financiers and of wealthy humanitarian persons and philanthropists will be gradually led forward from a strictly philanthropic activity to an activity whi

n which i called in an earlier instruction the "presentation of points of revelation" these formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that which is new, hitherto unrealised and for which no words exist, is suddenly contacted. st. paul had reached such a point when he referred to "the third heaven as it veiled the seventh (which was the original wording, deleted by the recipients of his message at that time as utterly meaningless. eye has not seen nor has ear heard the inexpressible revelation which comes to the initiate who can penetrate into certain high places where the nature of the divine will suddenly assumes a different and amazing significance, where the purposes being worked out in the council

tion to an expanding and inclusive whole. one of the marks of readiness for initiation is the ability to see this inclusive entity and to note the law which is transcended when the part becomes the whole; the disciple must be able also to register and respond practically to the greater spiritual laws which take the place of those which have been transcended. in this last sentence i have given you the seventh hint. it is through the medium of a hint that the master in any particular group conveys to a disciple his desire for the disciple. in past times, the hint given was obvious and clearly stated by the master. today, owing to man's greater intellectual perception, the hint is still obvious, but it is contained in group instructions, given not to the individual but to the members of an as

head centre, the light of purpose. 4. purpose itself is only an energy, released within the confines of the council chamber. there it must take shape. involves the buddhic or intuitional plane. relates to the fourth initiation. concerns the throat centre. light upon the path. there follows next the fifth revelation, which is as follows: 5. when the light of the seven rays is blended with that of the seventh ray, then light supernal can be known. involves the atmic plane. relates to the fifth and sixth initiations. concerns the alta major centre. extra-planetary light. you will see therefore, brother of mine, how very abstruse these apparently simple statements anent revelation can be. as i have formulated them above, they indicate the revelation in its primary and initiatory individual re

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

i have at times called to your attention and with these we will later deal, for they are in the nature of approaches to the other two the technique of indifference and the technique of service (see glamour: a world problem. as we study the divine approaches, we shall see that they involve two parties or two groups those found on the objective and those on the subjective side of life. the work of the seventh group, which is in the field of science, is closely allied to that of the seventh ray and is one with a most practical physical purpose. it is strictly magical in its technique, and this technique is intended to produce a synthesis between the three aspects of divinity upon the physical plane, or between life, the solar energies and the lunar forces. this involves a difficult task and

t" is that of an office an office that has always had its head. i do not mention the christ or the buddha as among these avatars because they are avatars of another class and of infinitely greater potency. 3. ray avatars. these great beings come forth at relatively long intervals when a ray is coming into manifestation. they embody the quality and the force of a particular ray. next century, when the seventh ray has achieved complete manifestation and the piscean influence is entirely removed, the seventh ray avatar will appear. his work will demonstrate the law, order and rhythm of the creative process as it works out on the physical plane, blending spirit and matter. and as this ray is called the ray of ceremonial order or ritual, he will be largely instrumental in producing those condit

not yet has the highest flow of the tide of its civilisation been reached. history holds much glory for england and america when they work together for world good, not supplanting each other or interfering with each other's empire but working in the fullest unison for the preservation of the peace of the world and the right handling of world problems in the field of economics and of education. as the seventh ray of organisation and of ceremonial work is now coming into prominence and manifestation, the work of the master on that ray is that of synthesising, on the physical plane, all parts of the plan. the master rakoczi takes of the general plan as it is outlined in the inner council chamber and approximates it to the possible. he might be regarded as acting as the general manager for the

tionships a most difficult task, owing to the evil "pull" of the substantial assets and the continued control, even though greatly lessened, of human selfishness. this "pull" is regarded esoterically as evil because it embodies the principle of imprisonment and has, for untold aeons, engrossed the attention of the human being, to the exclusion of all true values. later, disciples and initiates of the seventh ray and of the sixth ray will come into physical incarnation. the only ashram which will be then unrepresented and this for a long time will be the fourth. as the fourth ray is, however, the constant ray of the human family, its influence is consistently present, and this ashram is equally constantly aware of and influential in human affairs; it will come into full expression when the

nel through them, and the world is greatly benefited; such men are nevertheless very rare. it still remains for the crystallised aspect of this third energy money to be used on a large scale for the furtherance of the work of the hierarchy. it is at this point and in connection with money that the great test of goodwill should demonstrate. 4. the energy which produces order. this is the energy of the seventh ray or power of divinity. at this time, its major expression will come through the relationships and adjustments required between capital and labour, and labour will be primarily involved. this energy is being assimilated in the ashram of the master whom i mentioned above; at the inception of the industrial era he was responsible for the formation of the labour movement a movement brin

nce of the christ. we now come to a consideration of the vast ashram controlled by the master r. he is the lord of civilisation and his is the task of bringing in the new civilisation for which all men wait. it is a third ray ashram, and therefore enfolds within its ring-pass-not all the ashrams to be found upon the third ray of active intelligence, upon the fifth ray of concrete science and upon the seventh ray of ceremonial order. all these ashrams are working under the general direction of the master r. he works primarily through the masters of these three types of ray energy. he himself at this time is occupied with seventh ray energy, which is the order-producing energy upon our planet. this is the ray of ceremonial order, and through the activity of its energy, when correctly directe

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

of these rules contains within itself the clue to the particular initiation to which reference is being made. the rules are not placed in their right order, having sequential reference to the seven initiations. the intuition of the aspirant must be invoked if he is to arrive at right knowledge. i shall sometimes indicate the initiation involved, but not always, as it would profit not. the clue to the seventh initiation which lies ahead for such high beings as the christ would be of no service to you at all. the clue to the initiation of the transfiguration can be of importance, as it involves the personality, and many of you in the not so distant future (from the angle of the aeonial life cycle of the soul) will face that. the secret of the third initiation is the demonstration of complete

hread of higher revelation. this is concerned with the realisations of the overshadowing christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and ending with the fifth. but it also gives the initiations of the christ, starting from the second and ending with the seventh. the latter is left incomplete, and the voice is not recorded, because at the resurrection and ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the christ completes his work at the time of the second coming. then the great seventh initiation, wh

xistence is only now just beginning faintly to penetrate into the consciousness of the disciple and the initiate. the sixth kingdom is that of the "overshadowing triads" that aggregation of liberated lives of which the higher initiates in the hierarchy are a part; they are to that spiritual group what the new group of world servers is to humanity. i know not how else to express this truth to you. the seventh kingdom in nature is that of the lives who participate in full capacity of understanding with the group of beings who are the nucleus of the council at shamballa. around the lord of the world this group pivots; their consciousness and state of being is only dimly understood by the most advanced members of the hierarchy, and the relation of these lives to the lord of the world is simila

enal aspect (in time and space) of the great illusion, in its three forms of illusion, glamour and maya. there are seven points of energy through which different aspects of the force needed to produce the desired effects within the veils of maya can flow, and these correspond to the seven ray types or qualities. but the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, in time and space, the forms through which the plans of the hierarchy can materialise, the souls of all forms can be subjected to the needed experience, and so progress towa

teacher; it will also enable him to take the initiation which lies immediately ahead of him and for which he has been preparing for close upon three thousand years so exalted and peculiar an initiation it is. it is this influence also which has enabled the master r. to assume the mantle of the mahachohan and become the lord of civilisation a civilisation which will be conditioned by the rhythm of the seventh ray. incidentally, it is this aquarian influence which has given the adepts of the black lodge the power to bring universal death throughout the world. these evil beings have responded to the will energy of shamballa and to the life-giving vitality, but have used it in keeping with their own evil intentions and with the power conferred by their standing upon the cosmic ladder of evil

brought about the act of individualisation and thus brought the human kingdom into existence. in a mysterious sense, therefore, it might be said that the three buddhas of activity are responsible for: 1. the act of individualisation. the work of the particular buddha responsible at the time for this major activity, has been temporarily quiescent since lemurian days. he works, when active, through the seventh ray and draws the needed energy from two constellations: cancer and gemini. 2. the act of initiation. i would call your attention to the word act; i am not here referring to process. his work only begins at the third initiation when the planetary logos is the initiator. at that initiation, the will aspect begins to function. the buddha behind the initiatory process is extremely active

ALICE BAILEY THE LABOURS OF HERCULES

future service to the race of men. for this, let him prepare with care" and the teacher, noting on his tablets the purpose of the coming test, went forth and spoke to hercules "go forth, my son, and capture the wild boar; salvage a ravaged country, yet take the time to eat" and hercules went forth- 72- the labours of hercules and hercules, who is a son of man and yet a son of god, passed through the seventh gate. the power of the seventh sign passed through him. he knew not that he faced a dual test, the test of friendship rare and the test of courage unafraid. the teacher had instructed him to seek a boar, and apollo gave to him a brand-new bow to use. quoth hercules 'i will not take it with me on the way, for fear i kill. at my last labor, upon the shores of the great sea, i slew and ki

ight, the staggering, weary boar and the laughing, singing man. thus hercules performed his seventh labor and returned unto the teacher of his life. and the great presiding one within the council chamber of the lord remarked "the lesson of true balance hath been learnt. a lesson still remains. at the ninth gate again, the centaur must be met and known and rightly understood" and the teacher said "the seventh labor is completed, the seventh gate passed. ponder upon the lessons of the past; reflect upon the tests, my son. twice have you slain that which you should love. learn why" and hercules stayed within the city- 73- the labours of hercules gates and there prepared for that which later should befall, the test supreme. the tibetan (djwhal khul) prologue "the mythus is the undisclosed thou

he labor, passed lightly over the brawl, to which all had contributed, merely saying "ponder upon the lessons of the past (libra's assessment "twice have you slain that which you should love. learn why" that is all; and we are reminded that the personality remains outside the ashram (our teachers see only whatever light we bear. there is no special praise, hercules just passed, not cum laude; but the seventh labor was declared complete and the seventh gate passed. justice with mercy "if thou o god wilt be extreme to mark what is done amiss, o lord who may abide it" reflections of a libran before hercules captured the erymanthian boar, he sat at the table of pholos and drank heady wine. at this time he was [130] the soul of conviviality, seeking and finding pleasure. for hercules, as for al

AN INTRO TO STUDY OF THE KABALAH

l, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whol

this is a parallel doctrine to the buddhist scheme of re-incarnation with karma as god--eternal law, relentlessly compelling the individual ego to a new earth life. christian ginsburg states that a "transmigration of souls" was the belief of the pharisees in the time of josephus; and this dogma was held by many jews up to the ninth century of our era. the caraite jews have accepted it ever since the seventh century. st. jerome says it was a doctrine of the early christian church taught only to a select few believers, and origen was of opinion that without transmigration, the incidents of the struggle between esau and jacob before birth, genesis 25, v. 22, and the reference to jeremiah in the mother's womb could not be explained, jer. i. 5. the kabalah then teaches that the egos have come

ANALYSIS OF THE 5 6 INITIATION

the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe

APOCALYPSE MOSES

p her spirit to god. chapter 43. 1 and michael came and taught seth how to prepare eve for burial. and there came three angels and they buried her (body) where adam's body was and abel's. 2 and thereafter michael spake to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal

APOCRYPHON OF JOHN

still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send f

s six angels for each one until they became 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face; the third is astaphaios, he has a hyena's face; the fourth is yao, he has a serpent's face with seven heads; the fifth is sabaoth, he has a dragon's face; the sixth is adonin, he had a monkey's face; the seventh is sabbede, he has a shining fire-face. this is the sevenness of the week "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he c

nd when he spoke it happened. and he named each power beginning with the highest: the first is goodness with the first (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with the fifth one, sabaoth; the sixth is envy with the sixth one, adonein; the seventh is understanding with the seventh one, sabbateon. and these have a firmament corresponding to each aeon-heaven. they were given names according to the glory which belongs to heaven for the destruction of the powers. and in the names which were given to them by their originator there was power. but the names which were given them according to the glory which belongs to heaven mean for t

st, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth crea

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

t is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from whic

BASIL VALENTINE TWELVE KEYS

s. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second

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

tance. my conclusion will tie these observations together to illustrate the multifaceted connections between the ritual and the social in tibetan buddhism and the importance of protector deities as a cohesive force between multiple cultural milieus, particularly lay and monastic communities. x figure 1. tsiu marpo (tenzin 1975, p. 415) xi introduction since the arrival of buddhism in tibet during the seventh century c.e, the religion has had a complex, at times uncomfortable, relationship with the indigenous religious forces of the land. in cultural myth and history, this relationship is personified by the constant interaction between buddhist agents and supernatural deities of the tibetan landscape. this interaction is not wholly unique to tibet and can be found in the development of budd

here is further evidence of the ritual s cyclic nature. the text specifies details that the performer would know to be preliminary and reiterates them explicitly as a means to work out from the center of the ritual and its text once that center has been achieved by the performer. we will explore this circular structure as it pertains more to buddhist cosmology below. 1.17 chapter 7: transmission the seventh and final chapter details other actions that are detrimental to proper ritual achievement. the ritual concludes by establishing the seven riders as the support and protectors of future endeavors, thereby securing its transmission. the tantra ends with the colophon, explicitly crediting the writing of this text to ngari pa.chen; however, no date or location of composition is provided. a

os)423 are emanations of avalokite.vara. hr. the body of magnificent deeds pays homage and praises the laughing horse speech of tamdrin" having expounded thus, all thought abides in reality itself [312] regarding the subject of this tantra itself, offer the magic syllables of the..kin. and curse the guardians of the doctrine. having done so, treat the seven haughty riders as your support. this is the seventh chapter, which is transmitted from the heart center tantra of the god of the violence demons, the might demon butcher, the razored one. colophon (312.2-312.3) thus ends the conceptualization of the might demon lineage of the king of the violence demons, tsiu mar,424 and the seven emanating riders. samaya. rgya rgya rgya. this was revealed from a treasure [text] by the venerable ngari p

BLAVATSKY H P ANTHROPOGENESIS

trunk is covered with ten fruits ready to be plucked by a male and female, one on each side of it, while from the top of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram

ecorded all the astronomical and cosmic cycles to come, and with having taught the science to the first gazers at the starry vault. and it is asuramaya, who is said to have based all his astronomical works upon those records, to have determined the duration of all the past geological and cosmical periods, and the length of the all the cycles to come, till the end of this life-cycle, or the end of the seventh race. there is a work among the secret books, called the "mirror of futurity" wherein all the kalpas within kalpas and cycles within the bosom of sesha, or infinite time, are recorded. this work is ascribed to pesh-hun narada. there is another old work which is attributed to various atlanteans. it is these two records which furnish us with the figures of our cycles, and the possibility

kabalist, having shown that "daniel. told off god's providence by set times" and that the "revelation" of john "speaks of a carefully measured cubical city descending out of the heavens" etc, adds[[vol. 2, page] 76 the secret doctrine "but the vitalizing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day of the new moon, which are a shadow of things to come; but the body (or substance) is of christ" or jehovah, that function of this power that "made the barren woman. a mother. for they are the gift of jehovah. which is a key to the objection which her husband made to the shunamite, as to her going to the man of god "for it is neither the seventh day nor the day of the

s) into which we have divided man (vide theosophist, feb, 1887, et seq) the names of the deities of a certain mystic class change with every manvantara. thus the twelve great gods, jayas, created by brahma to assist him in the work of creation in the very beginning of the kalpa, and who, lost in samadhi, neglected to create- whereupon they were cursed to be repeatedly born in each manvantara till the seventh- are respectively called ajitas, tushitas, satyas, haris, vaikunthas, sadhyas, and adityas: they are tushitas (in the second kalpa, and adityas in this vaivasvata period (see vayu purana, besides other names for each age. but they are identical with the manasa or rajasas, and these with our incarnating dhyan chohans. they are all classes of the gnanadevas. yes; besides those beings, wh

odin whisper of the past and the future, as they flutter around in their abode of crystal beneath the flowing river. the songs are all written down in the "scrolls of wisdom" of which many are lost but some still remain: and they repeat in poetical allegory the teachings of the archaic ages. to summarise from dr. wagner's "asgard and the gods" the "renewal of the world" which is a prophecy about the seventh race of our round told in the past tense. the miolnir had done its duty in this round, and. on the field of ida, the field of resurrection (for the fifth round, the sons of the highest gods assembled, and in them their fathers rose again (the egos of all their past incarnations. they talked of the past and the present, and remembered the wisdom and prophecies of their ancestor which ha

mmand the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace was erected, covered with gold and shining bright in the sun" these are the three gradually ascending planets of our "chain" there the gods were enthroned, as they used to be. from gimil's heights (the seventh planet or globe, the highest and the purest, they looked down upon the happy descendants of lif and lifthrasir (the coming adam and eve of purified humanity, and signed to them to climb up higher, to rise in knowledge and wisdom, step by step, from one "heaven to another" until they were at last fit to be united to the gods in the house of all-father (p. 305. he who knows the doctrines

BLAVATSKY H P COSMOGENESIS

he esoteric philosophy admits no privileges or special gifts in man, save those won by his own ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. this is why the hindus say that the universe is brahma and brahm, for brahma is in every atom of the universe, the six principles in nature being all the outcome- the variously differentiated aspects- of the seventh and one, the only reality in the universe whether cosmical or micro-cosmical; and also why the permutations (psychic, spiritual and physical, on the plane of manifestation and form, of the sixth (brahm the vehicle of brahma) are viewed by metaphysical[[footnote(s[[footnote continued from previous page] spirit, an awkward and incorrect expression has to be used, for lack of appropriate

worlds in statu quo, the first that re-awakes to active life is the plastic a'kasa, father-mother, the spirit and soul of ether, or the plane on the surface of the circle. space is called the "mother" before its cosmic activity, and father-mother at the first stage of re-awakening (see comments, stanza ii) in the kabala it is also father- mother-son. but whereas in the eastern doctrine, these are the seventh principle of the manifested universe, or its "atma-buddhi- manas (spirit, soul, intelligence, the triad branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists, the male-female jehovah, jah-havah. in this lies the whole difference between the esoteric and the chri

had not yet opened for the one ray to enter, thence to fall, as three into four, into the lap of maya. 5. the seven sons were not yet born from the web of light. darkness alone was father-mother, svabhavat; and svabhavat was in darkness. 6. these two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. 3. darkness radiates light, and light drops one solitary ray into the mother-deep. the ray s

arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret doctrine. 5 "darkness" the boundless, or the no-number, adi-nidana svabhavat- i. the adi-sanat, the number, for he is one. ii. the voice of the lord svabhavat, the numbers, for he is one and nine. iii. the "forml

nd calls the innumerable sparks, and joins them. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels. he places them in the six directions of space, and one in the middle- the central wheel. 4. fohat traces spiral lines to unite the sixth to the seventh- the crown; an army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vol. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of

"he who is strong in the yoga can introduce at will his alaya by means of meditation into the true nature of existence" the "alaya has an absolute eternal existence" says aryasanga- the rival of nagarjuna* in one sense it is pradhana; which[[footnote(s* aryasanga was a pre-christian adept and founder of a buddhist esoteric school, though csoma di koros places him, for some reasons of his own, in the seventh century[[footnote continued on next page[[vol. 1, page] 50 the secret doctrine. is explained in vishnu purana as "that which is the unevolved cause, is emphatically called by the most eminent sages pradhana, original base, which is subtile prakriti, viz, that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process "prakriti" however, is an in

BLUE EQUINOX

subject to the grand tribunal. the next grade is that of prince of the royal secret. every member of this degree is devoted to the propagation of the law in a very special manner; for this grade is the first in which the beginning of the inmost secret is declared openly. he will therefore, by his personal exertions, induce one hundred and eleven persons to join the order, before he may proceed to the seventh degree, except by special order from the supreme and holy king. the seventh degree is, in military language, the great general staff of the army of the sixth degree. from its members the supreme and holy king appoints a supreme grand council. this council is charged with the government of the whole of the second triad, or lovers. all members of the seventh degree travel as sovereign gr

financial obligations in various grades. the electoral college of the senate is vowed to poverty. all property, earnings, or salaries are vested in or paid over to the grand treasurer general. the members subsist on the charity of the order, which is extended to them in accordance with their original rank in life. these remarks apply equally to the supreme grand council and all higher degrees. in the seventh degree it is a qualification to vest some real property in the order; and no one is admitted to this grade without this preliminary. those members of the order who have given all to it must obtain the money for their initiation fees and subscriptions from the third triad, whose honour is thus concerned in the unselfish support of those who have abandoned all for their sakes. the grand

he sound of a silver cymbal of the dhyanis, awakening the twinkling stars. the next is as the plaint melodious of the ocean-sprite imprisoned in its shell. and this is followed by the chant of vina (the hindu lute. the fifth like sound of bamboo-flute shrills in thine ear. it changes next into a trumpet-blast. the last vibrates like the dull rumbling of a thundercloud. the voice of the silence 21 the seventh swallows all the other sounds. they die, and then are heard no more. the first four are comparatively easy to obtain, and many people can hear them at will. the last three are much rarer, not necessarily because they are more difficult to get, and indicate greater advance, but because the protective envelope of the adept is become so strong that they cannot pierce it. the last of the s

al images, hest on thy soullight a dark shadow they should cast. this is the usual instruction once more, but, going further, it intimates that the internal image or reality of the object must be destroyed as well as the outer image and the ideal image. 77. thou art now in dharana, the sixth stage. dharana has been explained thoroughly in book 4, q.v. the equinox 32 78. when thou hast passed into the seventh, o happy one, thou shall perceive no more the sacred three, for thou shalt have become that three thyself. thyself and mind, like twins upon a line, the star which is thy goal, burns overhead. the three that dwell in glory and in bliss ineffable, now in the world of maya have host their names. they have become one star, the fire that burns but scorches not, that fire which is the upadh

t of the cup into which the wine is poured, that of the cloud which wraps itself around ixion. it is very annoying to hear that the narjol is safe. this is .dipus-complex. why not .safe in the arms of jesus? devil fly away with this .eternal rest. stuff! give me a night.s rest now and again; a dip into the tao, and then.off we go again! 74. know, conqueror of sins, once that a sowani hath cross.d the seventh path, all nature thrills with joyous awe and feels subdued. the silver star now twinkles out the news to the night-blossoms, the streamlet to the pebbles ripples out the tale; dark ocean-waves will roar it to the rocks surfbound, scent-laden breezes sing it to the vales, and stately pines mysteriously whisper .a master has arisen, a master of the day. the equinox 110 there is a further

se things are altogether different. blavatsky.s attempt to mix up hinduism and buddhism is productive of constant friction. the first path in dhyana has nothing whatever to do with being a srot patti. it is perfectly clear that you could be master of the eight jhanas with no more hope of becoming a srotapatti than a pwe-dancer. however, this is an extremely poetical description of what happens on the seventh path. you must notice that there is a certain amount of confusion between the paths and the portals at the end of them. apparently one does not reach the seventh gate till the end of the treatise .a master of the day. is said to refer to the manvantara, but it is also an obvious phrase where day is equivalent to sun. 75. he standeth now like a white pillar to the west, upon whose face

BOOK OF JASHAR

return after twenty years, so that they should not lose another son forever. cain cried that they would not remember him, but eve said "we will remember our son, for we are not animals" and cain touched a burning stick to his forehead, so that they would know him by its mark. cain was strong and swift, and he fled from the river, into the east. he ran for six days, pausing only to eat or rest. on the seventh day, he ascended to the top of a mountain. there god showed him a vision of a great city of peace, surrounded by fields and orchards, which the children of abel would have made. cain looked in wonder at his vision until it faded with the setting sun, for there were then no other people outside of africa. and cain continued thus in his exile. six days he walked and gathered food, but ev

ate leadership and restrains individual behavior. the consolidation of this social contract, within a generation after the discovery of fire, completes the transition from animal to human; so eve can now truly say "we are not animals" the brand on cain's forehead marks him, even in his exile, as one who has also accepted the social contract. cain runs east from the nile delta for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the modern jerusalem, the crusader city, the city of the second temple, the city of david, the jebusite village, or did he see some heavenly jerusalem th

BOOK T

f does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3

BOOK OF BLACK SERPENT

k giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name o

8, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the she

BOOK OF DOOM

great infernal empire. 4.4. the fourth letter of the infernal alphabet is th; it is ruled by beelzebub, who is governor of the great infernal empire. 4.5. the fifth letter of the infernal alphabet is l; it is ruled by astaroth, who is governor of the great infernal empire. 4.6. the sixth letter of the infernal alphabet is b; it is ruled by pluto, who is governor of the great infernal empire. 4.7. the seventh letter of the infernal alphabet is k; it is ruled by mephistophilis, who is grand duke of the great infernal empire. 4.8. the eighth letter of the infernal alphabet is o; it is ruled by ariel, who is grand duke of the great infernal empire. 4.9. the ninth letter of the infernal alphabet is y; it is ruled by anifel, who is grand duke of the great infernal empire. 4.10. the tenth letter

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

gh their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which you can compare it. this view of an all-good god was developed by zoroaster (zarathustra, in persia in the seventh century bce. the idea later spread westward and was picked up in mithraism and, later, in christianity. as christianity gradually grew in strength, so the old religion was slowly pushed back. back until, about the time of the reformation, it only existed in the outlying country districts. non-christians at that time became known as pagans and heathens "pagan" comes from the latin there

self. technique many people fail in their meditation because either they are using the wrong technique, or they simply do not have a technique. master teachers of r conscious sub conscious lesson seven: meditation, dreams and the minor sabbats/ 81 eastern philosophies suggest that during meditation you focus your attention on the "thousand petaled lotus" of the third eye (see figure 7.2. this is the seventh and highest chakra. in this way you re-orient yourself by transcending association with your gross physical self and your mental identifications and you become aware of the true source. when you sit in meditation, with your attention focused on the third eye, you lift yourself above and beyond the conscious and subconscious cares of the physical. notice that when you are feeling well a

wool f shell oak velvet wool wool iron wool ivory g feather shell ivory ivory ivory shell shell clay h iron iron clay velvet feather clay clay iron 1 velvet snakeskin ivory iron silk bamboo iron bamboo j oak velvet bamboo oak bamboo oak oak oak k oak wool oak oak oak bamboo bamboo feather l clay wool cotton velvet snakeskin feather feather you can see that there is a certain pattern emerging. by the seventh try (in this example) you can get fifty percent correct. others are very close. for instance, the two words 'oak' and 'bamboo' are frequently confused; as are 'snakeskin' and 'feather. keep on with these sealed evelopes. then introduce others. when you feel you are keeping a good, consistent score, try your hand at other unsealed objects. a friend's ring, for instance. a letter, a phot

ty. it deals with the birthplace, with real estate, mines and underground places. it also deals with a man's mother or a woman's father. pleasure, love, sex, amusement, education, appear in the fifth sphere. sensual pleasures, especially, are here. in the sixth sphere you will find domestic animals, health and conditions affecting the health. clothing, servants and physical comfort are also here. the seventh sphere of influence shows, in a woman's chart, the husband; in a man's chart, the wife. partners, generally, are here. in the eighth sphere are losses, including death. loss of money and possessions is here; also details of wills and legacies. the ninth sphere covers religion, spiritual things, journeys to other lands and relatives by marriage. the tenth sphere covers your job, your bu

ves you see a bell and a horseshoe low down in the cup, but by the handle. what do they mean? 7 (a) what can you say about john f. kennedy (going just by the name) according to numerology (b) by numerology, were napolean and josephine compatible? 8. an astrological chart shows a pisces ascendant. what could you say about the person? please read: the book of changes by j. blofeld 1-omzgbyr.wilhelm the seventh sense by kenneth roberts numerology by vincent lopez the new a to z horoscope maker and delineator by llewellyn george palmistry, the whole view by judith hipskind recommended supplementary reading: crystal gazing t. besterman medical palmistry marten steinbach a pocket guide to the supernatural raymond buckland lesson ten 1. what are the requirements of a good healer? 2. why should yo

BUDGE E

called net-ra chapter ii: the second division of the tuat, which is called urnes chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. chapter vii. the seventh division of the tuat, which is called thephet-asar chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii

r shades, for ye are the warders of the hidden flesh, which is made of nu, your habitation, for it is ye who dwell in the water of ta-thenen, and it is for you that the magical powers of khepera come into being. they have their means of living from the word of ra every day. the work which they do in the tuat is to hack asunder the dead, and to cause the spirits to be destroyed" next: chapter vii. the seventh division of the tuat, which is called thephet-asar sacred texts egypt ehh index index previous next p. 139 chapter vii. the seventh division of the tuat, which is called thephet-asar. the scene that illustrates the seventh division of the tuat, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, which read "the majesty of t

ceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-hra" click to view the boat of af, the dead sun-god, in the seventh hour. in the middle register are- 1. the boat of ra, who stands under a canopy formed by the body of the serpent mehen; the god is ram-headed and wears a disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141

and flourishes a large knife in the other. 6. three foes of osiris lying on their backs; round the right arm of each a rope is tied, and the other ends of the three ropes are in the hands of a god called anku. the passage which refers to these reads: click to view anku fettering the foes of osiris. p. 151 click to view (left) sa-tathenen (right) the serpent afu-tem. click to view divine souls of the seventh hour. p. 153 [paragraph continues "the majesty of this god saith--o ye spirits who are hostile to osiris, who have rebelled against the governor of the tuat, your hands and arms are fettered, and [ye] are tied tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, anku hath drawn the cords about you so tightly that ye shall never be able to escape

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

souls as well as mind and body* hold the crystal high over the child or symbol and circle it deosil, saying: endow, o anael [name the child] that he/she may love all creatures, man, woman, child, bird, animal, plant and all sacred places, which is the whole world* blow out the candles, the last being the anael candle, and send the light to the child. leave the incense to burn through* finally, on the seventh day at the same hour, light a purple candle and cypress incense for cassiel* take an obsidian crystal and pass it through the purple candle flame, saying: flame high, you who bring silence and contemplation to a noisy world, spreading stillness and detachment in which the spirit may thrive* pass the crystal next through the incense, saying: enter through this fragrance the patience and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

many supernatural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significant in the conjuring tradition. being born with a caul, the amniotic veil covering the face of the newly delivered infant, was interpreted as evidence that one was gifted with enhanced insight into the invisible realm. another wellknown belief held that the seventh child of a seventh son or daughter would enjoy an auspicious spiritual lineage "if you are a double-sighted person and can see ghosts, if you happen to have been born on christmas day, or are a seventh son, you are born for magic" claimed one folklorist.[24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of the fringes, dwelling within a cultural dem

e of fountain, north carolina, had been known since in her youth as "that little medicine thing" mrs. dupree ascribed her skills with healing plants to the "power of christ" who she believed was the source of all healing, and to the special events that accompanied her birth. her words recall folk traditions that can identify a healer according to a supernatural lineage\ 98\ when i was born, i was the seventh one, the seventh sister. and they say the seventh one will be over-endowed in everything. well, i was the seventh child. c and my daddy went for the doctor. c when he got back it had got day just like early in the morning. they had a glow.the yard, leaves and the house glowed.and that light stayed until 10 in the day, and it was brighter than the sun when i was born [my mother] says th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

g from one side to the other, and (perhaps by the will of god) came to me, and i suddenly caught it, uppermost above all the rest, and so at length beyond hope came out. at which i rejoiced exceedingly, so that i did not perceive the wound which during the drawing up i had received on my head from a sharp stone, until i, with the rest who were released (as was always done before) had to help with the seventh and last pull; at which time through straining, the blood ran down all over my clothes, which i nevertheless because of my joy did not take notice of. now when the last drawing up on which the most of all hung was finished, the matron caused the cord to be laid aside, and asked her aged son to declare her resolution to the rest of the prisoners, who after he had thought a little spoke

rumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of whom those who weighed one, were seven; those who weighed two, were twenty one; they who three, thirty five; they who four, thirty five; those who five, twenty one; those who six, seven; but he that came to the seventh, and yet could not well raise it, he was only one, and indeed the same whom i released. besides these, of them who wholly failed there were many; but of those who drew all the weights from the ground, but few. and as these each stood before us, so i diligently numbered them and noted them down in my table-book; and it is very admirable that amongst all those who weighed anything, none

make long work of this; who has the greater joy, he that beholds what he loves, or he that only thinks on it? he that beholds it, said the virgin. no, i answered. hereupon a debate arose, so the sixth called out, my lords, i am to take a wife; now i have before me a maid, a married wife, and a widow; ease me of this doubt, and i will afterwards help to order the rest. it goes well there, replied the seventh, where a man has a choice, but with me the case is otherwise. in my youth i loved a fair and virtuous virgin from the bottom of my heart, and she loved me in similar manner; however, because of her friends denial we could not come together in wedlock. whereupon she was married to another, yet an honest and discreet person, who maintained her honourably and with affection, until she cam

come so familiar with us, that i ventured to request her name. the virgin smiled at my curiosity, but yet was not moved, but replied: my name contains five and fifty, and yet has only eight letters; the third is the third part of the fifth, which added to the sixth will produce a number whose root shall exceed the third itself by just the first, and it is the half of the fourth. now the fifth and the seventh are equal, the last and the fifth are also equal, and make with the second as much as the sixth, which contains just four more than the third tripled. now tell me, my lord, what am i called? the answer was intricate enough to me, yet i did not leave off, but said, noble and virtuous lady, may i not have only one letter? yes, she said, that may well be done. page 42 what then, i replied

are equal, the last and the fifth are also equal, and make with the second as much as the sixth, which contains just four more than the third tripled. now tell me, my lord, what am i called? the answer was intricate enough to me, yet i did not leave off, but said, noble and virtuous lady, may i not have only one letter? yes, she said, that may well be done. page 42 what then, i replied again, may the seventh contain? it contains, she said, as many as there are lords here. with this i was content, and easily found her name, at which she was very pleased, and assured us that much more should yet be revealed to us. meantime certain virgins had made themselves ready, and came in with great ceremony. first of all two youths carried lights before them; one of them was of jocund countenance, spri

d each one walked up and down with his virgin. no, said the virgin, it shall not be so yet, but let us see how fortune will couple us, upon which we were separated. but now first arose a dispute how the business should be carried out; but this was only a premeditated device, for the virgin instantly made the proposal that we should mix ourselves together in a ring, and that she beginning to count the seventh from herself, was to be content with the following seventh, whether it were a virgin, or a man. for our parts we were not aware of any craft, and therefore permitted it to be so; but when we thought we had mingled ourselves very well, the virgins nevertheless were so clever that each one knew her station beforehand. the virgin began to reckon; the seventh from her was another virgin, t

COLLIER IRENE CHINESE MYTHOLOGY

, the earth cooled further. zing! he shot the second sun and billowing clouds reappeared in the sky. zoom! he shot the third sun and mist curled around the high mountains. twang! he shot the fourth sun and dewdrops formed like pearls on every leaf. thump! he shot the fifth sun and springs bubbled out of the rocky hills. zap! he shot the sixth sun and rivers rippled with leaping carp. pow! he shot the seventh sun and branches sprouted lush green foliage. thud! he shot the eighth sun and buds blossomed on the trees. thwack! he shot the ninth sun and rice grass pushed up tender new shoots. then the grand archer yi vowed to find the very last sun and bring him to justice. the grand archer yi 67 by now, the land had cooled so dramatically that it was comfortable for the peasants. they wanted yi

COMMENTARY ON THE SEAL OF THE NINE ANGLES

alon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relati

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rrestrial stories have become fused into a composite god over the centuries. dearly beloved, we are gathered here today to worship a composite god made up of extraterrestrials. amen. if you look at the origins of the major religions, the stories are remarkably similar to those we hear today from people claiming to have met, or been abducted by, extraterrestrials. mohammed, the founder of islam in the seventh century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of

DAVID ICKE THE BIGGEST SECRET

ies. so in thebible we have seven spirits of god, the seven churches of asia, seven golden candlesticks,seven stars, seven lamps of fire, seven seals, seven trumpets, seven angels, seven thundersand the red dragon in revelation with seven heads and seven crowns. the story of jerichohas joshua marching his army around the city for seven days, accompanied by sevenpriests carrying seven trumpets. on the seventh day they circled jericho seven times andthe walls came tumbling down. in the story of noah, seven pairs of each animal go into theark and seven pairs of each type of bird. there are seven days between the prediction of thedeluge and the rain and seven days between the sending of the doves. the ark comes torest on the 17th day of the seventh month, noah leaves the ark on the 27th day, a

DEMONIC BIBLE

s. open the sixth lock. come forth, oriens, and manifest thyself. come forth, oriens, and manifest thyself (drink from chalice then say) the sixth lock is open. invocation of magot/the 7th lock magot, i invoke thee. magot, i summon thee. magot, i conjure thee. come forth, magot, and manifest thyself within this body, this temple which i have prepared. come forth, magot, and manifest thyself. open the seventh lock of the abyss, magot. open the seventh lock. come forth, magot, and manifest thyself. come forth, magot, and manifest thyself (drink from chalice then say) the seventh lock is open. invocation of dagon/the 8th lock dagon, i invoke thee. dagon, i summon thee. dagon, i conjure thee. come forth, dagon, and manifest thyself within this body, this temple which i have prepared. come fort

pirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcil

rquis, appearing at first in the form of a wolf having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of

he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as he said unto solomon. he governeth 20 legions of spirits. and his seal is this, which wear thou, etc (38) halphas, or malthus. the thirty-eighth spirit is halphas, or malthous (or malthas. he is a great earl, and appeareth in the form of a stock-dove. he speaketh with a hoarse voice. his office is to build up towers, and to furnish them with ammunition

rty-first spirit is focalor, or forcalor, or furcalor. he is a mighty duke and strong. he appeareth in the form of a man with gryphon s wings. his office is to slay men, and to drown them in the waters, and to overthrow ships of war, for he hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to guide ships laden with arms, armour, and ammunition, etc, thereon. and at the request of the exorcist he can cause the seas to be right stor

longside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the sp

DIABOLUS

ifest what you desire, and be careful as so you shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the aby

still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

f the golden dawn [g.d. wrote several influential works including, transcendental magic, and interpreted, the book of splendor. levitation: the occult suspension of a physical body without apparent support. usually applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardinal (q.v) and air (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color green. keywords include: relate, balance, complement, expressive, diplomatically, socially, discontentedly, harmoniously, impartially. license to depart: granting an entity permission to le

.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach: victory. the seventh sephirah (q.v) on the tree of life (q.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the law, and it's creed his infamous "do what thou wilt shall be the whole of the law, love is the law, love under will" the ninety-three comes from the numerological reduction via gematria (q.v) of the book of the

f brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equivalent to the tao (q.v) of the chinese philosopher and mystic lao-tse; the unground of jacob boehme, and the ain soph (q.v) of the kabbalah (q.v. uranus: the seventh planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the mage of the gods. attributed as being the ruler of the zodiac (q.v) sign aquarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the second sephirah (q.v) chokoma (q.v. keywords include: change, individuality, intellectually, inspired, insight, originali

anifest being and the unknowable source called the unmanifest (q.v) or the ain soph (q.v. venus: the second planet of the terran solar system. in astrology (q.v, the planet named after the roman goddess who served as the goddess of beauty. attributed as being the ruler of the zodiac (q.v) signs taurus (q.v) and libra (q.v. on the tree of life (q.v) within the kabbalah (q.v) venus is attributed to the seventh sephirah (q.v, netzach (q.v. keywords include: harmony, relationship, balance, attraction, beauty, love, party, diplomatic, art, music, drama, pleasure, possessions, lovely, candy, sweetness, lazy, indolent, enjoyment, taste, dressing table, make up, mirror. verver: the personal seal of a loa (q.v) or god, in voudoun (q.v. it is drawn upon the earth around the center post in the perist

DION FORTUNE MYSTICAL QABALA

kmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equated with the sevenfold scale of theosophy. 20. there is also a threefold division of the sephiroth which is very important in qabalistic symbolism. in this

the specialised forces they were designed to represent, concentrating them upon their worshippers. in this enlightened sense initiates not only believe in, but adore the gods. chapter xxii mystical qabala page 150 netzach title: netzach, victory (hebrew spelling: nun, tzaddi, cheth) magical image: a beautiful naked woman. situation on the tree: at the foot of the pillar of mercy. yetziratic text: the seventh path is called the occult intelligence because it is the refulgent splendour of the intellectual virtues which are perceived by the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty t

ebrew qabalist and greek poet, whose mentalities were as far removed from each other as the poles, presenting the same concept in different forms, we must conclude that it is not accidental, but will repay careful scrutiny. 30. let us depart from our usual method of analysing the symbols in the given order, and classify them according to the two types into which they fall. 31. the hebrew title of the seventh sep hi rah is netzach, rneaning victory. its additional title is firmness, which [page 232] mystical qabala page 158 carries out the same idea of masterful and victorious energy. the god-name is jehovah tzabaoth, meaning the lord of hosts, or god of armies. the order of angels assigned to netzach are the elohim, or gods, the rulers of nature. 32. the four tarot cards assigned to this s

DION FORTUNE PSYCHIC SELF DEFENSE

i was told, and had made several attempts to do away with her, and threatened to have her certified insane if she in any way resisted him. these facts were vouched for by a circle of friends to whom both husband and wife were known. i kept this lady under observation for a month in order to see whether there was anything to justify the charge of insanity, and seeing nothing, took up her case, at the seventh week, however, trouble ensued. she got into a great state of excitement, declared that she was being starved, and ill-treated by the person who, in my absence, was responsible for the house. seven weeks later we had another bout, in which she said that evil influences were proceeding from a certain cupboard in her room, wandered about the house in exceedingly inadequate apparel, and lo

DONALDTYSON CHAKRAS

ios fiction tyson the truth about chakras (traditional interpretation of the chakras on the body) the word chakra means wheel. in the esoteric systems of hindus and buddhists, the chakras are power centers within the human body that can be activated by specific exercises. usually there are said to be seven chakras, but in traditional hindu philosophy there are really only six- what is regarded as the seventh chakra in western occultism is outside the body, and is different in nature from the lower six. the lowest chakra is called the muladhara. it is located in the perineum, between the anus and the root of the penis in men, and between the anus and the opening of the vagina in women. sometimes is it said to lie at the base of the spine, but this is an error. it lies in the fleshy tissues

the region of the bladder. the third chakra is called the manipuraka, or alternatively the manipura, and is located just above the navel. the fourth chakra is called the anahata, and is located in the muscles of the heart. the fifth chakra is called the vishuddha, and is located in the pit of the throat. the sixth chakra is called the ajna, and is located just above the nose between the eyebrows. the seventh chakra, really not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower with countless petals that lies spread out over the top of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (5 of 19 [8/10/2001 11:23:58 am] the doctrine of immortality, gained through the god who was "lord of the heavens and of the earth, of the underworld and of the waters, of the mountains, and of all which the sun goeth round in his course"[1] had remained unchanged for at least four thousand years of its existence. auset or isis, the seventh member of the company of the gods of annu, was the wife of osiris and the mother of horus; her woes have been described both by egyptian and greek writers.[2] her commonest names are "the great goddess, the divine mother, the mistress of charms or enchantments; in later times she is called the "mother of the gods" and the "living one" she is usually depicted in the form of a woman, wit

ns about hell preserved in coptic times. of ra; and we may see from the literature of the copts, or egyptians who had embraced christianity, how long the belief in a hell of fire and torturing fiends survived. thus in the life of abba shenuti,[1] a man is told that the" executioners of amenti will not show compassion upon thy wretched sol"[2] and in the history of pisentios, a bishop of coptos in the seventh century of our era, we have a series of details which reflect the tuat of the ancient egyptians in a remarkable manner. the bishop having taken up his abode in a tomb filled with mummies, causes one of them to tell his history.[3] after saying that his parents were greeks who worshipped poseidon, he states that when he was dying already the avenging angels came about him with iron kniv

aith osiris, the scribe ani [when he cometh to this arit "i have come (7) daily, i have come daily. i have made the way; i have passed along that which was created by anubis. i am the lord of the (8) urerit crown. magical words. i, the avenger of right and truth, have avenged his eye. i have swathed the eye of osiris [i have] made the way; osiris ani hath passed along [it] with you. vignette vii: the seventh arit, guarded by three gods; the first with the head of a hare, the second the head of a lion, and the third the head of a man. the first and second hold a knife, and the third an ear of corn. text (1) the seventh arit. the name of (2) the doorkeeper is sekhem-matenu-sen;[5] the name of (4) the watcher is aa-maa-kheru,[6 (5) and the name of the herald is khesef-khemi. saith osiris [the

en when [ani] cometh unto the sixth pylon. saith osiris, the scribe ani, triumphant "lo, the lady of light, the mighty one, to whom men cry aloud; man knoweth neither her breadth nor her height; there was never found her like from the beginning. there is a serpent thereover whose size is not known; it was born in the presence of the still-heart. the name of the doorkeeper is semati" vignette vii: the seventh pylon, which is guarded by a ram-headed deity holding a besom and seated in a shrine, the cornice of which is decorated with khakeru ornaments [1. the principal variants are "every god uniteth with her "the heart of every god rejoiceth in her" see naville, todtenbuch, bd. ii, bl. 371] p. 297 text: words to be spoken when [ani] cometh unto the seventh pylon. saith osiris, the scribe ani

trees bring not forth, and that copper is not begotten in the mountain. the godlike beings of this pylon are seven gods (74) tchen or at is the name of the one at) the door; hetep-mes[3] is the name of the second one; mes-sep[4] is the name of the third one utch-re[5] is the name of the fourth one "ap-uat[6] is the name of the fifth one; beq[7] is the name of the sixth one; anubis is the name of the seventh one (75 "i have made the way. i am amsu-horus, the avenger of his father, the heir of his father un-nefer. i have come and i have overthrown all foes of my father osiris. i have come day by day with victory, doing myself the worship of the god (76) in the house of his father tmu, lord of annu, triumphant in the southern sky. i have done what is right and true to him that hath made righ

ELLIS LOW TWELVE 1907

oss, having some 'apple-jack' our national drink, you took a drink together" in conclusion, it may be said that captain bliss received the congressional medal for gallantry, september 28, 1864, and the records of the war for the union tell of no exploit that was more deserving of the honor. two of his sons served in the navy during our late war with spain, and the veteran has long been a judge in the seventh district court of east providence, r. i. xii h the man who saved president diaz ow the fate of the mexican republic once hung on the masonic honor and fidelity of a brooklyn man is the point of a remarkable political story that has been revived in every brooklyn lodge by the recent visit to the mexican capital of a member of kings county lodge, f. and a. m. it is the story of a country

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadi

ago, illinois, and studied at the university of chicago and oxford university, england. abrams has served as visiting research fellow at the parapsychology laboratory, duke university, durham, north carolina; president of the parapsychology laboratory of the university of chicago (1957.60; and charter associate of the parapsychological association. his paper extrasensory behavior was presented at the seventh annual congress of the parapsychological association at oxford in 1964. abraxas (or abrasax) the basilidian sect of gnostics of the second century claimed abraxas as their supreme god and said that jesus christ was only a phantom sent to earth by him. they believed that his name contained great mysteries, as it was composed of the seven greek letters which form the number 365, the numb

that alchemical science received embryonic form. there is little doubt that egyptian tradition, filtering through alexandrian hellenic sources, was the foundation upon which the infant science was built, and this is borne out by the circumstance that the art was attributed to hermes trismegistus and supposed to be contained in its entirety in his works. the arabs, after their conquest of egypt in the seventh century, carried on the researches of the alexandrian school, and through their instrumentality the art was carried to morocco and in the eighth century to spain, where it flourished. during the next few centuries spain served as the repository of alchemical science, and the colleges at seville, cordova, and granada were the centers from which this science radiated throughout europe. t

, in which countries paracelsus, heinrich khunrath, michael maier, jakob boehme, jean van helmont, the brabanter, george ripley, thomas norton, thomas dalton, jean martin charnock, and robert fludd kept the alchemical flame burning brightly. in britain, the great scientist sir isaac newton conducted alchemical research. it is surprising how little alteration is found throughout the period between the seventh and the seventeenth centuries, the heyday of alchemy, in the theory and practice of the art. the same sentiments and processes put forth by the earliest alchemical authorities are also found expressed by the later experts, and a unanimity regarding the basic canons of the art is expressed by the hermetic students of all periods, thus suggesting albigerius encyclopedia of occultism& par

appears there enveloped with flame, but on earth, he is in human form. he teaches the secrets of astrology and liberal arts. he reveals to those who possess his favor the hiding place of treasures guarded by demons. thirty-six of the infernal legions are under his command. the fallen angels acknowledge his orders, and he hopes that, at the end of 200,000 years, he shall return to heaven to occupy the seventh throne. anachitis a stone used in divination to call up spirits from water; another stone, called synochitis, obliged them to remain while they were interrogated. anahata nada (magazine) monthly magazine presenting the teachings, essays, and poems of hindu spiritual leader sri chinmoy. address: sri chinmoy centers, po box 32433, jamaica, ny 11431. anamelech an obscure demon, the bearer

e of whatever encounters with native americans she had and of not clearly distinguishing between elements of her teachings that came from traditional native american sources and those that came from contemporary metaphysical writings and her own creative endeavors. nevertheless, her writings struck a responsive chord among many women in the new age, and her original book was followed by flight of the seventh moon, which expanded her account of work with the sisterhood of the shields, and more than a dozen others. she also became a popular speaker and seminar leader. she now presents herself as the spokesperson of sisterhood and her workshops offer instructions and initiation in its shamanistic teachings and experiences. a prominent element in andrews system is the medicine wheel, a model f

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ally found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernat

rk occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human world, the heart; and one sove

resents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous number, consisting of one, unity, and six, the sign of perfection. it represents life because it contains body, consisting of four elements, spirit, flesh, bone, and humor (the ancient concept of bodily fluids affecting the mind; and soul, made up of three elements, passion, desire, and reason. the seventh day was that on which god rested from his work of creation. eight represents justice and fullness. divided, its halves are equal; twice divided, it is still even. in the beatitudes, eight is the number of those mentioned.peacemakers, those who strive after righteousness, the meek, the persecuted, the pure, the merciful, the poor in spirit, and those that mourn. nine is the number of th

e with much nicety on their art. astrology among the mexicans was, like their calendar, intricate and advanced (the reader is referred to lewis spence s the civilization of ancient mexico (1911, bernardino de sahagun s historia de la conquista de mexico (1829, and bulletin 28 of the united states bureau of ethnology) in connection with the astrological science of the aztecs, it is noteworthy that the seventh calendric sign was the one under which necromancers, sorcerers, and evil-doers were usually born. bernardino de sahagun noted that: these work their enchantments in obscurity for four nights running, when they choose a certain evil sign. they then betake themselves in the night to the houses where they desire to work their evil deeds and sorceries .for the rest these sorcerers never kn

and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by re

search organization, the institute of noetic sciences. sources: blavatsky, helena p. psychic and noetic action. in studies in occultism. boston: new england theosophical corporation, 1895. muses, charles a. the politics of psi: acculturation and hypnosis. in extrasensory ecology, edited by joseph k. long. metuchen, n.j: scarecrow press, 1977. nolan, finbarr (1952) contemporary irish healer who is the seventh son of a seventh son, and was thus, according to folk tradition, destined to begin healing by touch. he was born october 2, 1952, at loch gowna, county cavan, republic of ireland. his mother stated i knew. god would give him the power to heal. there were requests for healing when nolan was only three months old, but his mother insisted that healing wait until the boy was at least two y

EVIL AND UNCLEAN SPIRITS

ch other. the fifth palace containeth the evil jxn and to it are attributed the qrz-bru 'areb- zereq, the ravens of death, or of dispersion. their form is that of hideous demonheaded rams issuing from a volcano. also, they are called laypxg, getzephiel. 10 the sixth palace containeth dwh whereunto are referred the lams or jugglers whose form is that of dull yellow demon-headed monsters like dogs. the seventh palace containeth dwsy and twklm. unto dwsy are referred the laylmg (gamaliel) or obscene ones, whose forms are those of corrupting loathsome bull-men linked together. thereunto are also referred the laycjn (nachashiel, the evil serpents, and the a'briel layrbu. hereunto also belongeth the (blind) dragon-force. unto twklm is attributed tylyl, evil woman, with the appearance of a beauti

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e with characteristics of both sexes; some had four arms, and some had an eye in the back of their heads. these beings lived on the now-lost pacific continent of lemuria. by the time the fourth root race, dwelling on atlantis, appeared on earth, the present human form had developed. humans represent the fifth root race. in the relatively near future, the sixth root race will replace humans. after the seventh root race has risen and fallen, a new cycle of civilizations will begin on the planet mercury. blavatsky claimed as her source for these revelations an archaic manuscript a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, b

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f 3# double pyramid tree (sefer yetzirah) center detail of figure 4.10 :2% e= i2 5 2 f 3# inner court meditation (sefer yetzirah' 8: h" 2: 2 2:e 8% 2 f 3# the wall the fourth and fifth chapters are respectively keyed to seven double letters and twelve simple letters. on the tree, six of the double letters connect the inner court to the six directional sefiroth via the holy temple, represented by the seventh double letter tav t (see figure 4.11 on page 129. the action of the directional sefiroth is alluded to as the living beings (tvyx, chayot) mentioned in the torah and the book of ezekiel. and elohim said the waters will swarm with the movement of chayah. 8 and the chayot run forth and return. 9 each double letter is has two pronunciations e.g. pey fey, kaf khaf, and two opposite princip

graved them, he hewed them out, he combined them, he weighed them at opposites, and he formed through them: seven stars in the universe, seven days in the year :2% e= i2 seven gates in the body of male and female. and through which he engraved seven universes, seven heavens, seven earths, seven seas, seven rivers, seven sabbatical years, seven jubilees, and the holy temple. therefore he cherished the seventh ones under all the heavens. 10 the twelve simple letters, also called the borders and everlasting arms of the tree, are gates that connect the directional sefiroth among one another. chapter five, verse 2 gives an exact delineation of how the simple letters are assigned to the diagonal borders on the tree. the reader will note that the way the text assigns the simple letters to the res

n this sefirah, which is in the forehead region, is beyond the usual experiences of humans. the action of the other sefiroth on beauty is given as angels announcing the end. in sefirah thanksgiving& c< h 6( 8 .6)a 8& c/ a 8' 8 a 2# a# 9 a< a 4 6) 6 f) a 0 e 9 a- a( 8# 8 6& 3 "6< 6" 6) c" a% 8 a a 6/ 9 a< a 4 a !9 l$ a$ f) a 0 a< a 8 6& 3 c< 1 8$ a 6 2 a :2 h' 8 :2" 2" f "1" 2: e2 2" 3" 2 8""2 78; the seventh sefirah is called blessing. the experience in this sefirah, which is at the top of the head, is beyond the usual experiences of humans. the ultimate experiences possible with the tree of life are given as final details of the end. in sefirah blessing! the etz hachayyim yields several forms of the tree of life. the first renders the sefiroth as a pattern of ten concentric circles, like

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ed spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour, and so the city was illuminated with these colours. near the city there was abundance of waters in which dwelt many kinds of fish. around the circumference of the city he placed engraved images and ordered them in such a manner that by their virtue the inhabitants were made virtuous and withdrawn from all wickedness and harm. the name of

ianity, and certified the truth of the divinity of christ and the doctrine of the trinity. his seventy-two cabalist conclusiones are introduced as "confirming the christian religion from the foundations of hebrew wisdom* the sixth conclusion states that the three great names of god in cabalist secrets, within the quaternary name (the tetragrammaton, refer to the three persons of the trinity.4 and the seventh conclusion affirms that "no hebrew cabalist can deny that the name of iesu, if we interpret it according to cabalistic principles' for pico and the cabala the chief study was formerly j. l. blau, the christian interpretation of the cabala in the renaissance, columbia university press, 1944. but sec now the very important essay by g. scholem "zur geschichte der anfange der christlichen

that they knew the secret names of god, and by what powers to bind demons, and have said that it was by such means as this that christ did his miracles. but of course it is not this wicked kind of false cabalist magic which pico is advocating as anyone can understand, for he has expressly pointed out in one of his conclusions that the miracles of christ could not have been done by way of cabala (the seventh of the magical conclusions states that christ's miracles were not done either by magia or by cabala.2) these excuses and disclaimers indicate pretty clearly that the methods of good practical cabalists would be similar to those of the bad ones but used in a good way. they too would use the secret hebrew names of god and names of angels, invoking them in the powerful hebrew language or

-working images in christian churches the possible relevance of this tremendous renaissance emphasis on religious magic to the reformation and its iconoclasm is a question which begins to raise its head. the connection between magic and christianity in pico's formulations is made even closer and more formidable by his extraordinary claim that magia and cabala help to prove the divinity of christ. the seventh of the magical conclusions is as follows: nulla est scientia, que nos magis certificet dc diuinitate christi, quam magia& cabala.1 what exactly he meant by this amazing statement is nowhere fully explained, but this was the conclusion to which most exception was taken, which raised a storm of protest, and which he concentrated on apologising for and defending in his apology.2 some of t

his defence magia and cabala. far from being magics in which a christian must not dabble, they are, on the contrary, magics which confirm the truth of his religion and lead him into a greater spiritual awareness of its mysteries. and yet, this was a double-edged tool which pico was using in defence of his religion, and he was aware of its other dangerous cutting edge, which he guarded against in the seventh magical conclusion, repeated with great emphasis in his apology: non potuerant opera christi, uel per uiam magiae, uel per uiam cabalae fieri.2 if magia and cabala have such power, was it by these means that christ did his wonderful works? no, says pico with the utmost emphasis. but later magicians were to take up this dangerous thought. there is yet another aspect of pico's crucially

FREEMASON BLUEBOOK

ar interwoven with religion as to lay us under obligations to pay that rational homage to deity which at once constitutes our duty and our happiness. it leads the contemplative to view with reverence and admiration the glorious works of creation, and inspires him with the most exalted ideas of the perfections of his divine creator. in six days god created the heaven and the earth, and rested upon the seventh day; the seventh therefore our ancient brethren consecrated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of the creation and to adore their great creator. peace, unity and plenty* of the globes. the globes are two artificial spherical bodies, on the convex surface of which are represented the countries, seas, and various

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

thology these germs are represented by a parent and a triplicated offspring. it is perhaps unnecessary to add that this monad trinity is the creator, preserver, and destroyer with their great parent, the mother of the gods, which in process of time came to be regarded as male. according to wilford, hindoo chronology presents fourteen different periods, six of which have already elapsed; we are in the seventh, which began with the flood. each of these periods is called a manwantara, the presiding genius or deity of which is a menu. at the close of each dynasty a total destruction of the world takes place, everything being destroyed except the ruler, or menu, who "escapes in a boat" each new world is an exact counterpart of the one destroyed, and each menu is a representation of all precedin

xii. an attempt to purify the sensualized faiths. it has been said of the persians that in their zeal to purify the sensualized faiths which everywhere prevailed they manifested a decided "repugnance to the worship of images, beasts, or symbols, while they sought to establish the worship of the only true creative force, or god--holy fire" from the facts to be gleaned concerning this people during the seventh and eighth centuries b.c, it is quite probable that they still had a faint knowledge of a former age of intellectual and moral greatness, and that it was their object, at that time, to return to the purer principles which characterized it. that their efforts were subsequently copied by surrounding nations is shown in the facts connected with their history. soon leading syrians and jews

at his descendants constitute the only order of hereditary nobility in china "he lived five hundred years before christ; and yet to this day, through all the changes and chances of time and of dynasties, the descendants of confucius remain the only hereditary noblemen and national pensioners in the empire. even the imperial blood becomes diluted, degraded, and absorbed into the body politic after the seventh generation; but the descendants of confucius remain separate, through all the mutations of time and of government"[119 [119] thomas magee, in the forum, vol. x, p. 204. laotse, the founder of the smallest of the three sects in china, namely, confucianism, buddhism, and taoism, was an old man when confucius was in his prime. the word taou signifies reason, but the doctrines believed by

GILBERT THE MAGICAL MASON

n this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the ground or floor.oftheupperpart,you shall understand no more of it, at this time,butthatit was divi

name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heaven

chaldea astrology came to persia and asia minor, to greek culture, to roman cities, and to the jews who overspread all these parts after the destruction of jerusalem.itis said that the arabs knew of the science even before the days of mohammed; the saracens carried it to spain about 711a.d.and the moors from north africa brought it afresh to western europe by their invasion of spain in 1237. from the seventh to the thirteenth century the minds of these arabian255 descended conquerors in europe were filled with astrologic notions; we have heard of the great renown of messalah, albumazar, almanseer, ei batani and ibn yunis. our english astrology comes from two sources, direct from the east, and from the moors through spain about 1200; but it is only from the time of the invention of printing

30. he is said to have formed in paris and in london secret societies of astrologic and alchymic students, which some think formed one of the sources of the rise in freemasonry. he died in 1535. a later fourth volume appears to be spurious. florent de villiers was famous as an astrologer at the court of louis the eleventh of france about 1645; he carried on a school of astrology, and king charles the seventh, the father of louis the eleventh, is said to have attended these classes. lord burleigh calculated the nativity of our queen elizabeth, and she, with other princes, consulted dr john dee, the astrologer, who was certainly to some extent a charlatan; he lived from 1527 to 1608. michael scott, who lived in the thirteenth century, was famous for his astrological knowledge and was much es

n the face of this doctrine it cannot be denied that throughout the history of the church there have always been some modes of divination more or less openly practised not only by the laity, but by the clergy themselves, at any rate down to the time of the protestant reformation. several of the popes, notably sylvester the second,a.d.999; gregory the sixth, 1044; benedict the ninth, 1047; gregory the seventh, 1085; and john the twentieth, 1276, were charged with magical practices, with divinations, and the practice of alchemy. although the roman catholic church in four of the minor church councils forbade the practice of divination to the christian laity, yet pope innocent the first specially permitted the clergy of tuscany to perform spells.theold romansorteswere condemned by the church a

out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied considerably from time to time.meteors.in revelation viii, v. 11, is the word 'worm255 wood' applied to a star. after the opening of the seventh seal, seven angels sound their trumpets 'and the third angel sounded and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers and upon the fountains of water; and the name of the star is called wormwood..and many men died' these words may refer to a meteor or shooting star, and they are followed by a suggestion of eclipses of the

GILBERT THE SORCERER AND HIS APPRENTICE

ack giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose forms are those of corrupting, loathsome bull-men, linkedtheqliphoth of the qabalah 29together. thereunto are also referred nachashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that

hen e last.thisisavery ancient mode of reading thetarot,and will be found reliable.secondmethodwithdraw the king or queen, selected for theinquirer'ssignificator,from the pack.thenshuffle and cut the same as before. place the significator on the table face upwards, leaving plentyofroom fortheselected cards on the left-hand side ofit.now go carefully through the pack, taking thetopcard first, then the seventh card from it; and so onthroughthe pack,'re-commencingif necessary, until you have drawn 21 cards by taking every seventh. arrange these 21 cards in three rowsofseven each, from right to left, on the left-hand267 sideofthe significator, thus: 7, 6, 5,4,3, 2, 1 significator. 14, 13, 12,ll,10, 9, 8 significator.21,20,19,18,17,16,15significator.72 the sorcererand his apprenticeread the mea

GLOBAL FREEMASONRY

and the other books of the old testament, there are elements that derive from heretical pagan doctrines, as well as those mentioned above which urge a return to the true religion. for example: in the first book of the torah, it is said that god created the entire universe in six days from nothing. this is correct and derives from the original revelation. but, then it maintains that god rested on the seventh day, though it is a completely fabricated assertion. it is a perverse idea derived from paganism which attributes human qualities to god. in a verse of the qur'an, god says: we created the heavens and the earth and all between them in six days, nor gf the inside story on the kabbalah did any sense of weariness touch us (qur'an, 50: 38) in other parts of the torah, there is a style of w

GNOSTIC HANDBOOK

states "the ten tribes did not return to palestine only two tribes service the romans after palestine became a roman province. according to second esdras (a book within the new testament apocrypha) the ten tribes moved a thousand miles west to southeast russia to become the people history knows as the scythians. in race and civilisation roger pearsons writes" nordic scythians overran palestine in the seventh century bc and the history of the sacae or scythians with their many tribes and branches is well worth following. they originated in south-east europe and moved through asia as far as turkestan and afghanistan, even into india to the indus. many early writers (such as polemon of ilium, galienos, clement of alexandria, adamantos) state that the scythians were similar to the celts and ge

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

where we read about the inner dimension of the fourth power, or in our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note that the magicians who designed the planetary kamea s or talismans knew this very well. each planet had a spirit and an intelligence, a light side and a dark side, a force of light and a fallen vortex. when we apply our understanding of this schism to our model of the planes and worlds, we begin

e reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female principles within gnostic theurgy page 87 him. from the perspective of the chakra system, the sixth day is that of the ajna centre, where the currents of creation and destruction are unleashed and the gnostic becomes a master. it is indigo and represents intuition and inner mastery. the seventh day regeneration is complete. in relation to the chakric system is that of completed regeneration. the chakra is sahasrara, the crown centre and it is violet or purple, the colour of royalty. it is the birth of the new man. x gnostic theurgy page 88 origins it is difficult when the question of the origins of the kabbalah arises as there are so many issues involved. the term kabbalah co

dventists (now seventh day adventists) there was a tabernacle, like that of israel, in the heavens and starting in 1844 jesus began to officiate at the judgement of the dead. this doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doctrinal position of many other christian denominations. the theology of the adventists actually offers a fascinating perception of the equinox of the gods. ellen.j.white and the other visionaries of the adventist movement obviously perceived a change in the energies that existed, and even perceived a change in the nature or focus of these forces. wh

GOETIA LUCIFERIAN

appears it vomits flames. marchosias is a werewolf daemon having been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and initiates through lycanthropy and astral shape shifting, as well as war and combat techniques. 54 j stolas stolas also called stolos is the thirty-sixth spirit who is a great and powerful prince. he appears in the form of a mighty raven, who also takes the shape of a man. stolas teaches the ancient art of astronomy and herbalism. he inspires the magician

of a child. phenex creates a form of music which is something described as a child s chorus, a very beautiful and entrancing form of song from which the magician must command phenex to take human shape. if willed to by the magician, this spirit will take human form in the black mirror. phenex is a poet and inspires the magician to write and create tomes and works. phenex also wishes to return to the seventh throne after 1,200 years as well, and governs 20 legions of spirits. phenex is a nature spirit, whom inspires a careful pondering of the places of nature and the animals within it. 55 l halphas halphas or malthus is the thirty-eighth spirit of solomon, who appears as a stock-dove. malthas (as it is also spelled) is a great earl, who speaks unto the magician with a hoarse voice. this sp

ies of men and primarily acts as a divinatory spirit. he was of the order of thrones and still governs 30 legions of spirits. o focalor focalor/forcalor/furcalor is a might duke who appears in the form of a man with a gryphon s wings. focalor is a murdering spirit, who may also drown individuals in water and causes storms in the seas. if commanded, he will not harm any living being. he was too of the seventh throne and seeks to return there after 1,000 years. focalor governs 30 legions of spirits and is a powerful servitor to summon in dreaming (subconscious water leviathan) sorcery. he too has power of the air, being a luciferic angel as well. 57 p vepar vepar is the forty-second spirit of solomon whom is also recognized by vepar or vephar. this spirit is a great duke who appears as a fem

GOLDEN DAWN RITUALS C C1

lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is trace

GOLDEN DAWN RITUALS ENOCHALL

subservient angel of earth angle of fire tablet, 19 also known as daltt. dax: loin/ loins. daxil: thy loins. dazis: head/ heads/ their heads. dazis siatris: the heads of scorpions. daziz: heads/ their heads. ddnh: subservient angel of air angle of water tablet. de: of/ to. dedvilh (meaning unknown. de gnetaab: of your government. deimola: name of sol (names not pronounceable by man) deo: name of the seventh aethyr. des: name of the twenty-sixth aethyr. dfmn: subservient angel of air angle of air tablet. dial: four lettered holy name of god, ruling the element of earth. dialiva: governor of the third division of the aethyr arn (6. diari: angel, also known as diri. dilzmo: differ (v. dinmt: angel, companion of tdim. dimt: kerubic angel of water angle of water tablet. diom: subservient angel

GOLDEN DAWN RITUALS T

es visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i 12 of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian rejoiceth and they are apparelled with ornaments of brightness

GOLDEN DAWN RITUALS T3

es visit with comfort the earth, and are in government od miam ta viv od d darsar and continuance as the second and the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian 12 rejoiceth and they are apparelled with ornaments of brightness

GOLDEN DAWN RITUALS VENUSZAM16

n of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so th

GOLDEN DAWN RITUALS Z2

into a crucible, well sealed and luted. thou shalt place the same in thine athanor, bring it first to a red, and then to a white heat, and this thou shalt do seven times in seven consecutive days, taking out the crucible each day as soon as thou has brought it to the highest possible heat, and allowing it to cool gradually. the preferable time for this working should be in the heat of the day. on the seventh day of this operation, thou shalt open the crucible and thou shalt behold what form and color thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admissi

GOLDEN DAWN RITUALS ZAM17

altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagons. so we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more than all men's wits could have found out, praised be his holy name. this vault we parted into three parts, the upper part or ceiling, the wall or side, the ground or floor. of the upper part you shall understand no more at this time but

GOLDEN DAWN RITUALS ZAM8

of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it i

erful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of the heptagon. it also alludes to the seven colors of the rainbow. the heptagram is the star of f and is applicable to her nature. the lineal figure of the seven planets is the heptagram, which is representative of f gates or entrances. it is also a fitting symbol of the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e.15 similar images appear throughout the valley of the kings in upper egypt, notably in the tomb of thutmosis iii, an eighteenth dynasty pharaoh.16 is it a coincidence that the passengers in the barque of the dead pharaoh, and in the canoe in which double comb makes his final journey, include (in both cases) a dog or dogheaded deity, a bird or bird-headed deity, and an ape or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s heart was weighed against a feather. if the heart was heavy with sin it would tip the bala

the hours of darkness. centre-stage, and overlooked by these figures, was a huge monolithic sarcophagus lidded with a five-ton slab of richly carved stone. inside the sarcophagus was a tall skeleton draped with a treasure trove of jade ornaments. a mosaic death mask of 200 fragments of jade was affixed to the front of the skull. these, supposedly, were the remains of pacal, a ruler of palenque in the seventh century ad. the inscriptions stated that this monarch had been eighty years old at the time of his death, but the jade-draped skeleton the archaeologists found in the sarcophagus appeared to belong to a man half that age.4 having reached the bottom of the stairway, some eighty-five feet below the floor of the temple, i crossed the chamber where the sacrificial victims had lain and gaze

of anu and crouched in the outskirts. the gods cowered like curs while ishtar cried, shrieking aloud, have i given birth unto these mine own people only to glut with their bodies the sea as though they were fish? 4 meanwhile, continued utnapishtim: for six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring hosts. when the seventh day dawned the storm from the south subsided, the sea grew calm, the flood was stilled. i looked at the face of the world and there was silence. the surface of the sea stretched as flat as a roof-top. all mankind had returned to clay. i opened a hatch and light fell on my face. then i bowed low, i sat down and i wept, the tears streamed down my face, for on every side was the waste of

the sea stretched as flat as a roof-top. all mankind had returned to clay. i opened a hatch and light fell on my face. then i bowed low, i sat down and i wept, the tears streamed down my face, for on every side was the waste of water. fourteen leagues distant there appeared a mountain, and there the boat grounded; on the mountain of nisir the boat held fast, she held fast and did not budge. when the seventh day dawned i loosed a dove and let her go. she flew away, but finding no resting place she returned. then i loosed a swallow, and she flew away but finding no resting place she returned. i loosed a raven, she saw that the waters had retreated, she ate, she flew around, she cawed, and she did not 2 ibid, p. 108. 3 ibid, and myths from mesopotamia, p. 110. 4 myths from mesopotamia, pp. 1

bare up the ark, and it was lifted up above the earth. and the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. and the high hills that were under the whole heaven were covered. and every man was destroyed, all in whose nostrils was the breath of life, and noah only remained alive, and they that were with him in the ark. in due course, in the seventh month in the seventeenth day of the month, the ark came to rest upon the mountains of ararat. and the waters decreased continually until the tenth month: and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: and he sent forth a raven, which went forth to and fro until the waters were dried up from the earth. also he sent forth a dove fr

to have elapsed from the beginning of time until confucius. at the end of each kis, in a general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces effaced. 47 buddhist scriptures speak of seven suns, each brought to an end by water, fire or wind.48 at the end of the seventh sun, the current world cycle, it is expected that the earth will break into flames .49 aboriginal traditions of sarawak and sabah recall that the sky was once low and tell us that six suns perished. at present the world is illuminated by the seventh sun .50 similarly, the sibylline books speak of nine suns that are nine ages and prophesy two ages yet to come those of the eighth and the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

cross whose shaft descends from top to bottom and whose bar crosses the tablet in the centre. this cross comprises 36 squares, and has a double vertical line which is called linea dei patris fitiique,'the line of god the father and the son, and 'linea spiritus sancti' the line of the holy spirit, crossing this horizontally, and containing one rank of letters. the 'linea spiritus sancti' is always the seventh fine or rank of letters from the top, while the two vertical columns of the 'linea dei patris filiique' are always the sixth and seventh columns counting from either right or left. the book of the concourse of the forces the central row of each watchtower tablet, together with the two central vertical columns, forro what are called the great crosses of the watchtowers. the squares of e

ht work my power and pour clown the fires of life and multiply upon the earth. thus you have become the skirts of justice and truth" ln the narre of this same god, lift yourselves up 1 say. behold, his mercies flourish, and his name. has become mighty arnong us. in him we say, move, and descend. apply yourselves to us as you would to partakers of his secret wisdom in your creation. step 3. recite the seventh cali as follows: 128 the east s a house of virgins who sing praises among the flames of the first glory. there the lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices.they are clothed with ornaments of brightness, and they work wonders on all creatures. their kingdoms and continuance are like the third and fourth; strong towers and places of

own. knowledge of the sexual currents that flow within the subtle spheres surounding our earth will be essential if you are to advance in enochian magick. several aethyrs. fo r exampl e, are so hi ghl y char ged se xual l y that ignorance of these currents can lead you to disastrous consequences. the story of john dee's psychic partner, edward kelly, directly confronting the sexual forces in deo, the seventh aethyr, is told in enochian magic. kelly, totally unprepared for such an encounter, left dee and gave up magick from that moment. crowley on the other hand, was fully pre-pared and so was able to directly experience all of the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

all, fulda, merseburg or corvei might have conceived the happy idea of putting pen to the antiquities of his country, gathering up things of which the footprints were still fresh, and achieving for the foreground of our history, just where it begins to disengage itself from legend, a lasting work, such as saxo grammaticus accomplished. even if german tradition was more blurred and colourless from the seventh century to the eleventh, than was danish in the twelfth, if estrangement from native legend had advanced more slowly in the far north; yet waltharius and rudlieb, or the rhyme of the boar in notker, may shew us that in the very cloisters there was much still unforgotten of the ancient songs. it is likely that scribes continued for some time to add to the collection set on foot by charl

ful giant who will have his tithe and toll: sometimes he appropriates the first who crosses the bridge, at other times the last. so from the wheel of fortune (p. 868) he every year made the last pupil drop off/ and took him to himself. a spanish legend has it, that there was a cave at salamanca, where he constantly maintained seven scholars, on condition that when they had finished their studies, the seventh should pay tbe lawing. once, when a set of students were takiuo- their leave, and the last was ordered to stay, he pointed to his shadow, saying' he is the last' so the devil had to take the shadoiv, and the pupil escaping remained without a shadow all his life. jamieson gives the details of a scotch superstition 'losino- one's shadow arrives to such as are studying the art of necroman

ight pass perfectly for a wise woman, and is actually charged with being a sorceress. queens too in ancient times are credited with power to quench certain maladies by their touch: in rother 32. 33* the queen strokes the lame and ci'ooked with a stone; and a similar virtue was ascribed to hereditary sovereigns of france and england (hone's yrbk p. 799. if a woman has had seven sons in succession, the seventh can heal all manner of hurt (sup. i, 786; by ettner's hebamme 906^ maulaffe 699, his touch cures wens at the throat. french sup. l, 22 makes it the ffth son. there is no end of superstitions about this seventh or fifth son: in e. friesland they say he becomes a walrider j does that mean one who rides to the foughten field? conf. wel-recke, p. 418n. what seems a counterpart of it is, th

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ear he went to france, where he was introduced to the proper authorities and inducted into the mysteries and the methods of carrying out his life mission. returning to america, he held many private sessions with men and women who had been initiated into the order in france and india and other lands, who formed with him the first foundation committee. together they labored for six years so that in the seventh year of preparation they could announce to the american public the reestablishment of the rosicrucian order. the first official manifesto was warmly greeted by a gathering of over three hundred prominent students of the ancient rosicrucian teachings who examined the official papers, seals and warrants possessed by imperator lewis, and formed the first american council of the order. a r

ns; also the complete instruction in the fundamentals of those arts and sciences which will make each student, each member, strong in intellect, masterful in his daily occupation, perfect in his understanding, broad in his comprehension, and magnetic in his influence over the lesser minds of the world. our members will see, therefore, that of the seven points of benefits outlined above, only one, the seventh, pertains to the course of instruction, and that, therefore, to look upon membership in amorc as being simply studentship in a school, is to ignore many of the more important benefits. it is a fact that the average member, or fully seventy-five out of every hundred, has need every month for many of the other six points of benefit, and in times of emergency, sorrow, distress, perplexity

ing simply studentship in a school, is to ignore many of the more important benefits. it is a fact that the average member, or fully seventy-five out of every hundred, has need every month for many of the other six points of benefit, and in times of emergency, sorrow, distress, perplexity, or serious complications in personal affairs, the members find more need for the first six benefits than for the seventh. in many lands where the members have been students for twenty or more years, and where they have long since completed the regular courses of study included in the seventh benefit, they retain active membership in the fraternity solely because of the other six benefits. the great aim of the rosicrucians has ever been to assist all mankind in evolving to the highest degree of earthly pe

admitted into the higher work of the order. more tests are applied while preparing the seeker for further advancement. then, those finally adjudged worthy are admitted into various branches of the work not generally known to those who are uninitiated. our statistics show that out of every thousand persons who are accepted into the order. only 600 are admitted into the higher work; only 400 reach the seventh degree; only 363 reach the ninth degree; only 340 reach beyond the general work of the order. every possible encouragement is given to the worthy and sincere, and it is our ambition to make everyone who enters the first degree truly prepared to continue. we regret each loss and seek ever to change these figures so that more will reach the top. but, certain standards must be maintained

HAMIL THE ROSICRUCIAN SEER

ors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publication an edited version of the philosophical revelations of his principal spirit guide, the crowned angel of the seventh sphere. neither work appeared in print. in1864,at the relatively late age of fifty-six, he was initiated into freemasonry. this gave him an additional point of contact with irwin, to whom he had first been recommended by the everitts on spiritualist matters.theletters resulting from the introduction are the main source of information on hockley. they reveal him as a kindly man ever wil

nowledge, neither had either of his associates until many months after this was delivered.'p,160.'numerous witnesses can testify that what is said about an eighth and ninth planet wasinmanuscript months before le verrier's calculations and conclusions had been announced in this country. lb.161210therosicrucianseermuch science of the nineteenth century; anticipatedinastro255 nomy, the discovery of the seventh planet, but unhappily not also the eighth; anticipated the views of modem astronomy in regard to the generation of earthsbythe sun; in magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries ofpeccadilloes, and finally of a little act of roguery committed by him on the strong box of his employer. i described

's mind, must beinaccordance with the angle from the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour255five-six-isee seven horsemen, and the seventh is a sultan""hashe a flag" cried the magician."hehas three" answered the boy''tiswell" says the other "now halt" and with that he laid the stick right across the fire, and standing up, addressed the travellers in these words "name your name; be it of those that are upon the earth, or of those that are beneath it; be it frank, moor, turk, or indian, prince or beggar, living and breathin

ife, who appears to have shared her husband and son's interest in spiritualism.2hockley's ironical term for london. 3 unidentified. 4 the ms carne into the possession of walter moseley and is listed in redway's catalogueofmoseley's library (1889) asfollows:'metaphyiscal and spiritual philosophy; or, the connection with and influence over material bodies by spirit. revealed by the crowned angel of the seventh sphere through the medium of the magicmirror, miss emma louisa leigh being speculatrix, 1854.3 vols, 4to. this is presumably the work hockley refers to in his letter of 13 may 1875 ashockley'sletters to the irmins 69decline a ticket for the banquet which he had kept forme-asi cannot stand the worryofgetting from kensington tofreema255sons' hall.6i suffer somuchfrom neuralgiaofthe muscl

of amity no. 137, poole. 4theprovincial grand lodge of dorset. masonically, england and wales are divided into provinces, based roughly on the old counties, headed by a provincial grand master appointed by the grand master to superintend all the lodges within the province. 5 one of hockley's contacts in the crystal. see the extracts from his crystal mss. 6 see note 6 of letter2.7 crowned angel of the seventh sphere, the guardian spirit of hockley's crystal. 8 see note2of letter1.9 herbert, son of f. g. irwin, who was himself to become a correspondent of hockley.13 south western pottery, parkstone, poole, dorset 6 september 1873 my dear bro. irwin, i hope you have received the long delayedmsfor theult! and were able to decipher the introduction. unfortunately i was suffering so much with my

893).9 a. e. waite, unpublished diary,annusmjrabilisredivivus,entry for 26 march 1903. 10thelea transcripts are in the library of the wellcome institute; irwin's transcripts are in the library of the united grand lodgeofengland, at freemasons' hall. 1ireportonspiritualism,op. cit, p. 185. 12. a. e. waite,thebrotherhoodof therosycross,pp. 570-81.32therosicrucianseerrevealed by the crowned angel of the seventh sphere, through the medium of the magic mirror, miss emma louisa leigh beingspeculatrix,3 volumes (m3 12 (1855) metaphysical and spiritual philosophy (in two parts. rough transcript (hazo [dated by redway although no date appears in the manuscript, which appears to be a corrected copy of part ofm312] 18 55 cartomancy.(hi14) 1857 metaphysical and spiritual philosophy, a series of discou

HANDBOOK OF EGYPTIAN MYTHOLOGY

yrus cosmogony has received much less attention from scholars than the memphite theology, partly because the former conforms to modern ideas of what a religious text should be like, whereas the latter was seen as belonging to the primitive world of magic. of the two, it is probably the bremner-rhind papyrus that is more characteristic of the way in which mythology was used in egyptian culture. in the seventh century bce, most egyptians must have felt that the forces of chaos had triumphed when their country endured a series of brutal invasions by the assyrians. unlike most invaders, the assyrians showed little respect for egypt s gods. they looted the temples of heliopolis and thebes, taking away vast quantities of treasure. the nubian kings were driven out of egypt, but they continued to

y. christian chroniclers provide evidence that some egyptians clung to the old beliefs as late as the sixth century ce. a few magical texts of this period still mention the myths of isis and the horus introduction 45 child, but most replace them with anecdotes about the virgin mary and baby jesus. the last stories about the gods of egypt are those that tell of their defeat by coptic saints.109 in the seventh century ce, egypt was invaded first by the persians and then by the arabs. the arabs brought with them the muslim religion, but many of the native egyptians (the copts) remained christian. the coptic language fell out of general use around 1000 ce, but it has continued to be used in the liturgies of the coptic church right up to the present day. for centuries egypt was part of an arab

he metternich stela dates to the reign of nectanebo ii (360 343 bce. versions of some of its spells were used 800 years earlier on a statue of rameses iii. 54 handbook of egyptian mythology 94. the divine forms on cippi and magical statues may derive from pattern books of amuletic images kept in temple libraries. see l. k kosy, a new source of egyptian mythology and iconography, in proceedings of the seventh international congress of egyptologists, ed. c. eyre (leuven, belgium, 1998, 619 624. 95. strabo gave a particularly vivid account of watching sacred crocodiles being fed, an event that had become something of a tourist attraction. 96. for most of egyptian history there were about 750 hieroglyphic signs in use. by the roman period the number of signs had risen to around 7,000, and the

ancient egyptian literature 3: 159. 104. at this point, imhotep had been worshipped as a god for well over a thousand years, but he was still treated as a historical figure in literature. this suggests that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see set

e roaring sound. the movement of his body could cause earthquakes, and he was associated with the hidden sandbanks that were a danger to boats on the nile. it has been suggested that a combination of the snake and crocodile forms of apophis may be the origin of the dragons of medieval legend. in egyptian accounts of the nightly journey of the sun through the underworld, apophis usually attacks in the seventh and the twelfth hours of the night. powerful deities stand in the prow of the solar barque to protect the sun god against apophis. seth, the strongest of the gods, can be shown clubbing or spearing the apophis snake. the fight between seth and apophis has sometimes been interpreted as a myth to explain thunderstorms. another myth, of which no detailed version survives, told how the gre

tue to be used as a body by a deity and worshipped in a temple or shrine. decan stars stars that represented a ten-day period. each egyptian month was made up of three ten-day weeks. delta, the the area of northern egypt in which the nile splits into several branches before reaching the mediterranean sea. demiurge a being who begins the process of creation. demotic an egyptian script developed by the seventh century bce and a phase of the language. djed pillar a symbol of endurance that came to be associated with the resurrection of the god osiris (see deities, themes, and concepts. double crown royal headdress combining the red crown of lower egypt and the white crown of upper egypt. duat (dat) the egyptian underworld. a realm below or beyond the earth inhabited by gods, demons, and the d

HEAVEN HELL

nd one outside it (see the illustration opposite. 164:1 prof. wiedemann has collected a number of important facts on this subject in his most interesting paper "osiris v g tant" next: seventh division of the tuat. ii. kingdom of osiris according to the book of gates sacred texts egypt ehh index index previous next seventh division of the tuat. ii. kingdom of osiris according to the book of gates. the seventh division, or hour, is entered by the gate pestit, which is guarded by a monster serpent called akha-en-maat; the pictures and texts are incomplete on the sarcophagus of seti i, and those which are given in vol. ii, p. 190 ff, are taken from m. e. lef bure's les hypog es royaux de th bes, tom. ii, part ii, pl. 11 ff. the boat of afu-ra is, as before, p. 167 towed by four gods of the tua

HELENA BLAVATSKY NIGHTMARE TALES

ed the most terrifying of all! the relative relief i felt, when, after going over the last scene, i saw once more the great white face of the dialbefore me was not of long duration. the long, arrow-shaped needle was pointing on the colossal disk at--seven minutes and a half-past five o'clock. but, before i had time to well realize the change, the needlemoved slowly backwards, stopped at precisely the seventh minute, and- o cursed fate. i found myselfdriven into a repetition of the same series over again! once more i swam underground, and saw, and heard,and suffered every torture that hell can provide; i passed through every mental anguish known to man orfiend. i returned to see the fatal dial and its needle- after what appeared to me an eternity- moved, asbefore, only half a minute forward

o let him die before he returned to consciousness. but he loved his pupil too well to dwell for long on such an idea. franz had bewitched his truly artisticnature, and now old klaus felt as though their two lives were inseparably linked together. that he could thusfeel was a revelation to the old man; so he decided to save franz, even at the expense of his own old and, ashe thought, useless life. the seventh day of the illness brought on a most terrible crisis. for twenty-four hours the patient never nightmare talesiv69 closed his eyes, nor remained for a moment silent; he raved continuously during the whole time. his visionswere peculiar, and he minutely described each. fantastic, ghastly figures kept slowly swimming out of thepenumbra of his small, dark room, in regular and uninterrupted

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about the christos principle in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-religion symbols. we say that christos is not only one of the three higher principles, but all the three regarded as a trinity. this trinity represents the holy ghost, the father, and the son, as it answers to abstract spirit, differ

m. and now let us return to reincarnation. on the mysteries of reincarnation periodical rebirths q. you mean, then, that we have all lived on earth before, in many past incarnations, and shall go on so living? a. i do. the life cycle, or rather the cycle of conscious life, begins with the separation of the mortal animal-man into sexes, and will end with the close of the last generation of men, in the seventh round and seventh race of mankind. considering we are only in the fourth round and fifth race, its duration is more easily imagined than expressed. q. and we keep on incarnating in new personalities all the time? a. most assuredly so; because this life cycle or period of incarnation may be best compared to human life. as each such life is composed of days of activity separated by night

has to step beyond the visible world of matter and enter into the domain of transcendent spirit. athenagoras a platonic philosopher of athens, who wrote an apology for the christians in 177 ad, addressed to marcus aurelius, to prove that the accusations brought against them, viz, that they were incestuous and ate murdered children, were untrue. atma (sans) the universal spirit, the divine monad "the seventh principle" so called, in the exoteric "septenary" classification of man. the supreme soul. aura (gr. and lat) a fine, delicate invisible essence or fluid that emanates from human, animal, and other bodies. it is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or m

es; to learn by experience the utter unreality of all phenomena, foremost of all the visible kosmos; to attain a complete detachment from all that is evanescent and finite, and to live while yet on earth only in the immortal and everlasting. buddhi (sans) universal soul or mind. maha -buddhi is a name of mahat; also the spiritual soul in man (the sixth principle exoterically, the vehicle of atma, the seventh, according to the exoteric enumeration. buddhism the religious philosophy taught by gautama buddha. it is now split into two distinct churches: the southern and northern. the former is said to be the purer, as having preserved more religiously the original teachings of the lord buddha. the northern buddhism is confined to tibet, china, and nepal. but this distinction is incorrect. if t

nd the last act of the performance referred to a sacrificial victim of atonement and a resurrection, when the initiate was admitted to the highest degree of epopt. the festival of the mysteries began in the month of bo dromion (september, the time of grape-gathering, and lasted from the 15th to the 22nd-seven days. the hebrew feast of tabernacles-the feast of ingatherings-in the month of ethanim (the seventh) also began on the 15th and ended on the 22nd of that month. the name of the month (ethanim) is derived, according to some, from adonim, adonia, attenim, ethanim, and was in honor of adonai, or adonis (tham, page 151 the key to theosophy- hp blavatsky.txt whose death was lamented by the hebrews in the groves of bethlehem. the sacrifice of "bread and wine" was performed both in the eleu

irit, or the radical cause of its existence and manifestation. for the hermetist or rosicrucian, when a flame is extinct on the objective plane, it has only passed from the seen world into the unseen; from the knowable into the unknowable. gautama (sans) a name in india. it is that of the prince of kapilavastu, son of sudhodana, the s kya king of a small territory on the borders of nepal, born in the seventh century bc, now called the "savior of the world" gautama or gotama was the sacerdotal name of the s kya family. born a simple mortal, he rose to buddhaship through his own personal and unaided merit; a man-verily greater than any god! gebirol salomon ben jehudah, called in literature avicebron. an israelite by birth, a philosopher, poet, and cabalist; a voluminous writer and a mystic

HP LOVECRAFT A DARK LORE

. after her mother's death she had kept the house, aided only by one old black woman. her arguments with her father concerning the proposed curwen marriage must have been painful indeed; but of these we have no record. certain it is that her engagement to young ezra weeden, second mate of the crawford packet enterprise, was dutifully broken off, and that her union with joseph curwen took place on the seventh of march, 1763, in the baptist church, in the presence of the most distinguished assemblages which the town could boast; the ceremony being performed by the younger samuel winsor. the gazette mentioned the event very briefly. and in most surviving copies the item in question seems to be cut or torn out. ward found a single intact copy after much search in the archives of a private coll

than at any other time in his long years of residence. only one person remained in open enmity with him, this being the youthful ship's officer whose engagement to eliza tillinghast had been so abruptly broken. ezra weeden had frankly vowed vengeance; and though of a quiet and ordinarily mild disposition, was now gaining a hate-bred, dogged purpose which boded no good to the usurping husband. on the seventh of may, 1765, curwen's only child ann was born; and was christened by the rev. john graves of king's church, of which both husband and wife had become communicants shortly after their marriage, in order to compromise between their respective congregational and baptist affiliations. the record of this birth, as well as that of the marriage two years before, was stricken from most copies

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

and orientalist, there was being settled at last the estate of a scarcely less great mystic, scholar, author and dreamer who had vanished from the face of the earth four years before. randolph carter, who had all his life sought to escape from the tedium and limitations of waking reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared from the sight of man on the seventh of october, 1928, at the age of fifty-four. his career had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mystic whose studies in the primal naacal language; of the himalayan priests had led to such outrageous conclusions, had bee

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

responsibility- where it's not possible for you to escape; that which you really don't believe you have control over. you may actually have control over it, and probably do, but you don't believe it. it also covers your health, working conditions if you are not your own boss, and government service. it even covers your duty towards small pets: responsibility towards things you must take care of. the seventh circle has to do with partnership. now mostly this means marriage, but it also covers any kind of partnership, such as your agent, your manager, or a 50-50 investment partnership. any situation where you and the other individual are considered equal is included in the seventh circle. it also has to do with how you appear to the outer world and what people think about you; so in the car

eans marriage, but it also covers any kind of partnership, such as your agent, your manager, or a 50-50 investment partnership. any situation where you and the other individual are considered equal is included in the seventh circle. it also has to do with how you appear to the outer world and what people think about you; so in the card spell, if you want to include your appearance and reputation, the seventh circle would be very important. the eighth circle, coming as it does next to the seventh circle, means the same to the seventh as the second circle means to you; that is, it deals with other persons' natural recourses. it's their storehouse and supply. their money. and this can cover with insurance, taxes, and money that you get in a will. it also deals with sex, because it covers what

you're engaged to, or it could be just a man of forty. but as the king of hearts was a new man in your life, the jack of hearts is a man you are already involved with, and he could be any age. ten of hearts is a very fortunate romantic card. it's so overpowering, emotionally, that if you put it in the second circle, it could even break up a romance because it's so potent. put the ten of hearts in the seventh circle, in your fifth too, but keep it away from the money circle because this one is a little too potent. put it up in the tenth, in the twelfth, the fifth or the seventh. but keep it away from the other ones. and keep it out of the third house, too. you certainly don't want a cousin to feel this way about you. nine of hearts is your philosophical card. it's a protective card. if you

lso represent someone who is selling love items, and i imagine that perfume, cosmetics and jewellery would come under that heading, as well as prostitutes. or it could mean that because something about you is appealing, it might bring money into your life, and that means love of other people for you in whatever way you want to interpret it. seven of hearts is the marriage card. it also deals with the seventh circle of your life, so if it is placed, say in the tenth circle, it could mean marriage to someone who is very powerful. in the fourth circle, it would be marriage to a man or a woman who had a good heritage, a lot of security- maybe from a very good family, very many generations of a good name. if it's in the third, it might be marriage to somebody in the neighbourhood, or even marri

d to marriage, or that the love affair would be converted into marriage. the seven of hearts means marriage. six of hearts means some emotional disturbances, maybe a problematic situation having to do with your love interest. so if the six of hearts is in the twelfth circle, it could mean that you were having a secret affair, and there would be a little flurry of scandal around you. if it were in the seventh you'd consider it a difficulty with your marriage mate or an emotional outburst with your business partner. if it were put in the third circle, you might touch off an emotional upset with your close neighbours or a cousin. if someone is having a secret love affair and you know about it, but not too many people do, and if you want to break them up, then to cast a spell you put the six o

ship. if you want to put the four of hearts in your eleventh circle, that would give someone that you've been friendly with for a long time a nice warm feeling towards you. that would be a good way to begin the thing. in a spell for money, you could put the four of hearts in the tenth circle, if you want your boss to notice you and have a favourable reaction towards you. put the five of hearts in the seventh circle to stimulate your husband; don't bother with the four of hearts, because he's already been through that with you; furthermore, don't bother with the four in the twelfth house, because first you want to get his interest before you have a secret affair. three of hearts has to do with things that are emotional and pleasing to you, like your hobbies or going to the theatre. say you

INITIATION INTO HERMETICS

navel region, and speak the name of the elementary aloud into it. when doing so, imagine that the light from your right hand is entering into the puppet. right at the first blowing of breath into it, imagine that the doll s heart is beginning to beat and the blood to circulate. your imagination must be so intense that you can feel the life in the puppet quite distinctly, as it were physically. a the seventh exhalation the light in your right hand will have completely disappeared, having passed into the doll; the astral form of your doll is throbbing and alive. at the eight breathing into it, think that the astral body of your figure is accepting your breath and beginning to breathe regularly. at the ninth blowing of your breath into it, call your elementary by its name and at the same tim

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo h

IRISH WITCHCRAFT AND DEMONOLOGY

orence newton, the witch of youghal with the restoration of king charles ii witchcraft did not cease; on the other hand it went on with unimpaired vigour, and several important cases were brought to trial in england. in one instance, at least, it made its appearance in ireland, this time far south, at youghal. the extraordinary tale of florence newton and her doings, which is related below, forms the seventh relation in glanvill's sadducismus triumphatus (london, 1726; it may also be found, together with some english cases of notoriety, in francis bragge's witchcraft further displayed (london, 1712. it is from the first of these sources that we have taken it, and reproduce it here verbatim, except that some redundant matter has been omitted, i.e. where one witness p. 106 relates facts) whi

ISIS UNVEILED

of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii, from verses 15 to 22. the 'holy' kadeshuth of the bible were identical as to the duties of their office with the nautch-girls of the later hinda pagodas. the hebrew kadeskim or galli uved "by the house of the lord, where the women wove hangings for the grove" or bust of venus-astarte, says verse the seventh in the twenty-third chapter of i kings. the dance performed by david romid the ark was the 'circle-dance' said to have been pr^cribed by the amazons for the mysteries. such was the dance of the daughters of shiloh judges, zxi, 21, 23 et patsim, and the leaping of the prophets of baal 1 kings, xviii, 26. it was simply a characteristic of the sabaean worship, for it denoted the motion of

riev^ ruin. llorente, the historiad ot the inquiaitioii, computes tliat tiwquemada and hia collaborators, in the course of ei^teen years, burned at the stake 11x220 penoas. 6,860 in effigy, and otherwise pumahed 97^1. with unuttenue disgiut and indignation, we learn that the papal government realised much money by adling to the rich diipesmtwns t digitizecoy google a record of fiendish cruelty df the seventh bubninq, seven febsok8 a strange girl of twelve years old. a strange man, a strange woman. a strange bailiff (schultheiss. three strange women. in the eighth bubnina, seven peebons baunach, a senator, the fattest citizen in wtlrzburg. a strange man. two strange women. in the ninth bdbning, nve pebsons a strange man. a mother and dau^ter. in the tenth burnino, three pebsons stetnacher

the agot& of athens with its altar to the* unknown god' are no more; and their descendants firmly believe that they have found the* unknown' in the jewish jehovah. the divine ecstasies of the eariy christians have made room for visions of a more modem character, in perfect keeping with progress and civilization. the 'son of man' appearing to the rapt vision of the ancient christian as coming from the seventh heaven, in a cloud of gloiy, and surrounded with angels and winged seraphim, baa made room for a more prosaic and at the same time more business-like jesus. tie latter ia now shown as making morning calls upon mary and martha in bethany; as seating himself on "the ottoman" with the younger sister, a lover of "ethics" while martha goes off to the kitchen to cook. anon the heated fancy o

ona of brahmfl are surrounded by the sun, moon, and pluiets, the 'seven stellara seven impostor-daemons who deceive the sons vx adam. the name of one is sol; of another spiritu* venereua, astro; of the third ntim, mercurius, a false measiak, the name of a fourth is sin, luna; the fifth is kivan (kiun, satumus; the sixth, bel, zeus; the seventh, nerig, mars^ then there are "seven imea procreated" seven good steliars "which are from kebar-zivo, and are those bright ones who shine in their own form and splendor that pours from on high. at the gate of the house of lifh the throne is fitly placed for the lord^ splendor. and there are three habitations" the habita- tions of the trimhrti, the hinda trinity, are placed beneath the k

ame is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined" thus by describing the avatars of one, all others ore included in the all^ory, with a change of form but not of substance. it is out of such manifestations that emanated the many worlds that were, and that will emanate the one which is to come. coleman, followed in this by other orientalists, presents the seventh avatar of vishnu in the most caricatured way* apart from the fact that the rsmdyana is one of the grandest epic poems in the world the source and origin of homer's inspiration this avatar conceals one of the most scientific problems of our modem day. the learned btfthroanas of india never understood the allegory of the famous war between men, giants, and monkeys otherwise than in the l

nder the name of the "seven impostor-daemons" or stellars, who "will deceive ao the sons of adam" these are sol; spiriium venereus (holy spirit, in her material aspect, the mother of the "seven badly-disposed stellars" answering to the gnostic achamoth; nebu, or mercury "a false mes- siah, who will deprave the ancient worship of god* sin (or luna, or shuril; kmn (kivan, or saturn; bel-ju ter; and the seventh, nerig, mars (codex nazaraeut, i, p. 55. the christos of the gnostics is the chi^ of the seven aeons, st. john's seven spirits of god; the nazarenes have also their seven genii or good aeons, whose chief is rex lucu, mano, their christos. the sapa-ruhia, the seven sages of india, inhabit the sapta-puraa, or the seven celestial cities. what less or more do we find in the univerwd ecdeai

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

n consult the list of houses and their definitions. decide upon the house on the chart where one should look for the significator after all the figures have been duly entered. for example, consider the question 'will a practical guide to geomantic divination be published' the ninth house, we will discover, deals with the topic of publication. the third house properly deals with its writing, while the seventh house should relate to the contract with the publisher if and when the book has been accepted for publication. the second house refers to any possible income or royalties from the sale of the book. but it is the ninth house that we will consider as important as the house of signification. the geomantic figure found in that house will be considered as the significator. this too should b

JASMUHEEN THE FOOD OF GODS

ted so that the emotional and mental aspects of the bio-system literally find themselves existing within another realm, a realm of more refinement and subtlety that brings deeper levels of fulfillment than the general existence most people have in the beta. alpha field. the purest light spectrum within the delta theta zone that we can access and utilize for the greater good is the violet light of the seventh ray of spiritual freedom. this is a particular band of energy, or photon energy, which has a particular frequency that is available through the inner plane network. it is a particular frequency or light spectrum that when downloaded and redirected throughout our physical, emotional, mental and spiritual bio-system creates powerful transmutation and change. however, this light spectrum

the cross denotes the east and the positive charge of the trinity and is qualified by the pink light of divine love which is released when we act appropriately with the challenges of the left arm. the southern section of the cross carries the energies of divine wisdom, or the golden flame of illumination which imbues both the left and right arm with direction and purpose. the violet light ray is the seventh ray of spiritual freedom which is refracted to form the 3 rays of blue, pink and golden light. the cross also symbolizes the perfect integration of god and man and the freedom we find when we release the energies of this trinity within us and allow them to radiate through our world. for those who are open to and relate to this cross, you may wish to use the below technique. divine nutr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

llice universaliter operatur. london, january 20th, 1870. contents. chapter the first. page. critics of the rosicrucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical adventure. 27 chapter the sixth. the hermetic brethren. 32 chapter the seventh. mythic history of the fleur-de-lis. 58 chapter the eighth. sacred fire. 54 chapter the ninth. fire-theosophy of the persians. 65 chapter the tenth. ideas of the rosicrucians as to the character of fire. 74 xiv contents chapter the eleventh. page. monuments raised to fire-worship in all countries. 85 chapter the twelfth. druidical stones and their worship. 100 chapter the thirteenth. i

ses are all one, or all none. man is the picture painted upon external matter, and external matter is the individuality that surveys the picture. in the world of physics, colours are tones in other senses, and tones are colours; sevenfold in either case, as the planetary powers and influences are septenary which, in the ideas of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is a phallus. the ribbons depending from the discus, or ring, through which the maypole pierces, should be of the seven prismatic colours those of the rainbow (or r gne beau. according to the gnostics and their remains, ancient and medi val, a work by the rev. c.w. king, m.a, published in 1864, horapollo has preserved a talisman, or gnost

in the fulness of his influence was surely unfortunate enough, when the eyes of hope of all europe, in various respects, were fixed upon him! let us, then, suggest that the name albert be passed over in the person of the heir to the throne as a name laid aside; and let us hope that by and by (in distant days we trust) he will be known as king by the name the propitious name of edward only, edward the seventh, a period whose oncome, because of the royal disappearance which it will imply, we most earnestly and religiously deprecate. but the time must come; and we may be forgiven the thought sometimes obtruding. for it is of england and of her destinies we speak, fanciful and strange as our unexpected allusions, and remote, legendary speculations, may appear; far off the beaten tracks of this

aracteristics of both sexes in his own individual person. god created man in his own image. in the image of god created he, him. some controversionists consider that there is a long space due (but not allowed) between the foregoing and the succeeding: male and female created he them. increase and multiply, and replenish the earth. this command was given on the sixth day. eve was not created until the seventh day. hence eve must have been born of adam* or separated from him. admitting, moreover, that the term day. as used in genesis is employed to express an indefinite period of time, in order to form woman, god deprived adam of his androgyne character, and reduced him to a being having one sex only. and here steps in a fanciful idea of some speculative thinkers; which (however extravagant)

th two bodies, and that he separated them afterwards during adam s sleep; an opinion founded by these writers upon the second chapter of genesis, verse 21: the literal translation of the hebrew being: he (god) separated the woman from his side, and substituted flesh in her place. this idea resembles that of plato. origen, st. chrysostom, and st. thomas believed that the.woman was not created till the seventh day. but the most generally received opinion is, that adam and eve were created on the sixth. these particular notions extravagant as they must be admitted to be as to the original single-dual, dual-single characteristics of adam and eve are eminently platonic nay, cabalistic. plato proceeds to account for the love which some men have for some women, and vice vers. the males, he says

K AMBER THE BASICS OF MAGICK

chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and slightly above, the eyebrows. ajna is the center of psychic powers and can produce many psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbol

KETAB E SIYAH

reat infernal empire. 4.04.the fourth letter of the infernal alphabet is th; it is ruled by beelzebub, whois governor of the great infernal empire. 4.05.the fifth letter of the infernal alphabet is l; it is ruled by astaroth, whois governor of the great infernal empire. 4.06.the sixth letter of the infernal alphabet is b; it is ruled by pluto, whois governor of the great infernal empire. 468 4.07.the seventh letter of the infernal alphabet is k; it is ruled by mephistophilis, whois grand uke of the great infernal empire. 4.08.the eighth letter of the infernal alphabet is o; it is ruled by ariel, whois grand duke of the great infernal empire. 4.09.the ninth letter of the infernal alphabet is y; it is ruled by anifel, whois grand duke of the great infernal empire. 4.10.the tenth letter of th

LAITMAN M THE KABBALAH EXPERIENCE

s? q: what are the 6,000 years that are mentioned in the books of kabbalah? a: the books of kabbalah speak about 6,000 years, which are v in the language of the branches v 6,000 degrees that each soul must climb. c o n c e p t s i n k a b b a l a h 375 they have nothing to do with a calendar that you hang on the wall. there are the souls of the righteous that have attained the end of correction v the seventh millennium v many centuries ago. rav baruch ashlag compared birth and death in our world to the changing of one s clothing. that changing is gradual from generation to generation, each time in more developed bodies with more developed minds and desires. there is no connection between the degrees in the spiritual world and the changing of the bodies. for some creatures, a thousand years

LAITMAN M THE PATH OF KABBALAH

ahp de aliyah (raised ahp. but no greater correction is needed. as soon as this correction is made, the creator himself will correct the stony heart. in order for us to know what we must correct, we have to see and feel what it is that needs correction. for that there are ascents and descents that do not depend on us, called an awakening from above. these are the holidays, the shabbat (saturday, the seventh day of the pa r t o n e: t h e b e g i n n i n g 31 week, and the beginnings of the month. they are given to us only because we have already corrected our vessels of bestowal, want nothing for ourselves, and are already in the world of atzilut. the first act the ascent will be the joining of the ahp de aliyah of the world of beria; the second will occur by adding the ahp of the world o

ldren? will we live and die? today our lives are filled with agony and pain. we cannot begin to imagine how the physical lives we live today can be filled with spirit at the end of correction. diseases are a consequence of inner corrections and should vanish once the corrections are done. it is the correction until the end of the 6,000 years that we are talking about. we cannot discuss or explain the seventh, eighth, ninth, and tenth millennia, just as we cannot explain what it means to remain without a physical body when our life in this world is through. it is also impossible to explain how the body does remain after the end of correction, because all our situations are branches that exist because of their spiritual roots, and once correction occurs, that connection is nonexistent. we do

d years or degrees. all together, there are 6,000 degrees in the three worlds of bya, called the six days t h e pa t h o f k a b b a l a h 234 of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise to sag and that will be called the eighth millennium. then the worlds of abya will rise to ab and that will be called the ninth millennium. finally, the worlds of abya will rise to galgalta and that will be called the tenth millennium. thus, after the correction of malchut de ein sof is completed, she will be filled as prior to the f

reator) will not be felt in this world. but when all the souls are corrected, we will come to a state called the end of correction. then, the creator will be evident to everyone in this world and this world will become a perfect place. the light from the world of ein sof will come down to it and the parsa in the world of atzilut will no longer be an obstacle to its expansion. that state is called the seventh millennium. t h e pa t h o f k a b b a l a h 242 since the desires of the body (the ahp) consist of egoistic desires that contain three degrees of aviut bet, gimel and dalet their correction is not like that of the raised ahp, but occurs gradually. the correction of aviut bet and its filling in its place below the parsa is called the eighth millennium. the correction of aviut gimel and

e under the parsa is called the ninth millennium. the correction of aviut dalet and its filling in its place under the parsa is called the tenth millennium. no one can know what will happen at the end of the correction of all the souls, when the light of the creator becomes evident in our world. even kabbalists who rose through all the degrees of the spiritual worlds can only attain the degree of the seventh millennium. but they cannot know how the creator will appear in our world after that. however, baal hasulam writes that there are souls that do attain these situations. these souls come to our world once every ten generations and his soul is one of them. however, he cannot explain how it happens, because that is a situation that we must learn by ourselves. the state of the end of corre

to creation. hence, the purpose of creation is the attainment of the perfection of the creator and the ability to receive what he wants to bestow. the seven days of creation are felt by humanity as 7,000 years. the first six stand for the first six days of the week, during which humanity corrects itself unconsciously at first, and finally consciously, through great efforts. in the end it reaches the seventh millennium, or the seventh day, the sabbath, a state where the light of the creator fills the corrected properties with bounty and delight. t h e pa t h o f k a b b a l a h 322 the number seven itself bears special significance in kabbalah. the system that manages our world consists of seven parts. that is why things in our world are divided by seven or seventy: the seven days of the w

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

bomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one a

t the rituals and symbols should have been preserved to us with so wonderfully little alteration is surely a marvellous thing; it would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of the seventh ray, for that is the ray most especially connected with ceremonial of all kinds, and its head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom of whom we often speak as the comte de s. germain, because he appeared under that title in the eighteenth century. he is also sometimes called prince rakoczi, as

ome in 1901, and had a long conversation with him. 32. in co-masonry we refer to him as the head of all true freemasons throughout the world (abbreviated as the h.o.a.t.f) and in some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity of all rites and degrees depends. he often selects pupils from among the brn. of the masonic order, and prepares those who have fitted themselves in the lower mysteries of masonry for the true mysteries of the great white lodge, of which our masonic initiations, splendid though they be, are but faint reflections, for masonry has ever been one of the gates through which

after the first and second sets of triple swings. the censer is then grasped firmly by the chains in the right hand, and swung with full chain (if space permits) in the form of a v, three long dignified strokes to the right of the pedestal, then three to the left. then, with the arm extended in front, the censer is swung in seven graduated circles, each circle above the other, so that by the time the seventh and smallest circle is made, the arm is raised to its full height. the thurifer bows again to the r.w.m, and then passes directly to the altar, which he encircles, beginning at the e, swinging the censer at short chain with a circular motion. he then returns to the r.w.m. fs pedestal, bows and squares the lodge to the w.j.w. fs pedestal, where the ceremony which took place at the previ

the inner life and the outer form. 497. by this invocation the r.w.m. acknowledges that our temple is but a lodge at the gate, an entrance to the driveway of a greater temple, the hidden lodge of which the m.o.t.w. has charge. in the cyclic progress of civilization the seven rays or types of life take pre-eminence in turn. during the middle ages devotion, the sixth type, was predominant, but now the seventh type, which includes many forms of ceremonial, is coming into force, so that everywhere interest in it is on the increase, and the time is ripe for a large extension of masonry, and for the more perfect working and understanding of its ritual. 498. plate x 499. 500. the three symbolical journeys 501. when a man joined the lesser mysteries in greece or egypt, it was considered that the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

o the powers behind, since those two aspects had always worked in close association, and it was merely a question of emphasizing the one, and of temporarily withdrawing the other into yet further silence and secrecy. no essential change was required. 433. the work of king numa 434. plutarch tells us that the roman collegia were originally founded by numa, the second king of rome, who lived during the seventh century b.c(*plutarch s life of numa, a. h. clough, vol. i, p. 152) numa is a half-legendary figure to our modern historians; but he was a very real personage, and the true founder of the roman mysteries as well as of the trade guilds. plutarch says of his character: 435. he was endued with a soul rarely tempered by nature and disposed to virtue, which he had yet more subdued by discip

d with longing love. 793. he, too, will surely take the sacred vessels of the mysteries and fill them anew with his own wonderful life; he, too, will mould them according to the needs of his people and the age in which they live. for the influence of the sixth ray, the ray of devotion which inspired the christian mystics and the glorious gothic architecture of the middle ages is passing away, and the seventh ray is beginning to dominate the world- the ray of ceremonial magic which brings the especial cooperation of the angelic hosts, of which masonry itself with its many coloured pageant of rites is a splendid manifestation. thus in the coming days when the lord of love who is our most wise sovereign and the prince of sovereign princes will visit yet again his holy sanctuaries- guarded thr

of ceremonial magic which brings the especial cooperation of the angelic hosts, of which masonry itself with its many coloured pageant of rites is a splendid manifestation. thus in the coming days when the lord of love who is our most wise sovereign and the prince of sovereign princes will visit yet again his holy sanctuaries- guarded throughout the ages by his great disciple, the prince-adept of the seventh ray and the master of our craft- we may look for a restoration to the worthy, and to the worthy alone, not only of the full splendour of ceremonial initiation, once more to be a true vehicle of the hidden light, but also of that secret wisdom of the mysteries which has long been forgotten in the outer lodges and chapters of the brotherhood. 794. such surely is the destiny that awaits o

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

at women had to plug their ears with their fingers (goullart 1961, 87) not all kuei are demons in the same sense westerners use the term. rather, this is a comprehensive category that encompasses a variety of different types of negative spiritual entities. kuei include the hungry ghosts ancestors who have become angry and negative because their descendants have ceased sacrificing to them. thus in the seventh month of the chinese calendar, the gates of hell are opened and these kuei are free to roam about. the full moon in the middle of that month is a special kuei festival during which an effort is made to comfort the hungry ghosts. particularly after the importation of buddhism, the chinese developed a bureaucratic system of hells in which demons were employed to torture morally bad peopl

e enoch tale can be found in genesis 6:2 4, where it says that the sons of god (which, when seen through the lens of the book of enoch, are angels) took mortal women as wives. the early church fathers clearly regarded the book of enoch as scripture, as is evident in many places in the new testament canon. the epistle of jude, for example, refers directly to 1 enoch when he states that enoch also, the seventh from adam, prophesied of these, saying, behold the lord cometh with ten thousands of his saints, to execute judgment upon all (jude 1:14 15. see also book of jubilees; judaism for further reading: the book of enoch. transl. richard laurence. thousand oaks, ca: artisan sales [1882] 1980. giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick

gland. milton left the university in 1632 without taking orders, and spent the next six years of his life at horton, where he pursued his studies in classical literature, history, mathematics, and music, with occasional visits to london. his earliest italian verses were inspired by his love for a young italian girl, about whom is known only her first name, emilia. the experience is referred to in the seventh of his latin elegies. in this period he also developed his knowledge of english poetry from chaucer to shakespeare, jonson, and the later elizabethans, who considerably influenced all the poems written during these years. in 1638 he went abroad. in paris he met hugo grotius, whose adamus exul was one of the sources of paradise lost. he spent two months in florence, and proceeded to rom

secret rituals of the ordo templi orientis. the group does not describe itself as fully thelemic, although it operates with a thelemic charter, since members do not initiate or operate ceremonially under a thelemic protection. the single lodge of the ota, led by carroll runyon (frater aleyin, is located in pasadena, although there has been a second lodge that operated in pittsburgh in the 1970s. the seventh ray, published in pasadena, is the periodical of the order. see also crowley, aleister;magic and magical groups 198 ordo templi orientis for further reading: ellwood, robert s, jr.mysticism and religion. englewood cliffs, nj: prentice-hall, 1980. melton, j. gordon. the encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. ordo templi orientis along with the herme

ress, 1971. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. serpent s lair in this 1995 film a young couple seems destined to live happily ever after when they move into their new home. the husband, however, has the bad judgment to become involved in an affair with a satanic seductress. the seventh victim a woman seeking to find her sister in greenwich village discovers that she is part of a satanic cult. there is a shower scene in this 1943 film that is said to be the inspiration for the shower scene in psycho. shaitans shaitans are evil spirits with cock s feet in hebrew and arabic mythology. in the islamic faith, angels guard the walls of heaven to prevent shaitans and other e

seven-eyed and sevenhorned lamb (christ. the narrative goes on to relate how with each opening of a seal another cataclysmic or wondrous event occurs for the earth. first there is the release of the four horsemen of the apocalypse:war, famine, death, and civil conflict. this is followed by martyrs calling out for justice, then an earthquake on earth while the sun turns black and the moon red.when the seventh and last seal is opened, wormwood appears: a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the fountains of water. the name of the star is wormwood (rev. 8:10 11. here on earth wormwood causes the death of many mortals by his poisoning of the rivers and waters. wormwood is also referred to in a work of fiction by c. s. lewis entitled the

LIBER HAD

it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed "this is the seventh practice of intelligence("ccxx. ii" 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile "this is the second practice of ethics("ccxx. ii" 24, 25, 45-49, 52, 56- 60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the

LIBER 141

iousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to chastity. and this chastity is an abstinence from all gross sexual acts of every kind. moreover, this is further to be observed in the choice, that the second party must be consenting enthusiastically to co-operate physically with the priest, so that the lion be perfectly dissolved in a full portion of the gluten. and whether this preparation be trul

LIBER ASTARTE

a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him swe

LIBER CHANOKH

e courses visit with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] liber lxxxiv 29 the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe quiinu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajirel

LIBER DCCCLX JOHN ST

content with what would content them. in other words, i am going to define .the knowledge and conversation of my holy guardian angel. as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising .sana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply .the seventh day shall be the sabbath of the lord thy god. so mote it be! the seventh day. 12.17. i began this great day with eight breath-cycles; was stopped by the indigestion trouble in its other form (p.s..evidently the introduction of the cascara into my sensitive aura made its action instantaneous) my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my l

me to despair. i don.t care. 7.35. one gleam of light illumines the dark path.i can ft enjoy my dinner. the snails, as i prong them forth, are such ugly, slimy, greasy black horrors.oh! so like my soul. ugh! i write a letter to fuller and sign myself with a broken pentagram. it makes me think of a .busted flush. but through all the sunlight peeps: e.g, these six snails were my six inferior souls; the seventh, the real soul, cannot be eaten by the devourer. how.s that for high? 8.03. possibly a rousing mantra would fix things up; say the old favorite: aum tat sat aum liber dccclx 102 and give the hindus a chance. we can but try. so i begin at once. 9.10. this is past all bearing. another hour wasted chatting to nina and howard.1 the mantra hardly remembered at all. i have gone to bed, and s

LIBER HAD

t. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed) this is the seventh practice of intelligence (ccxx. ii. 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile. this is the second practice of ethics (ccxx. ii. 24, 25, 45-49, 52, 56-60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the

LIBER LVII

ith the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armie

LIBER LXVII THE SWORD OF SONG

on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat.s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and th

eat work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dre

of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom our father: eli, eli, lama sabachthani (for wit ye well, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sepiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e .exalted to the throne of binah (the great sea, the qabalistic phrase to expre

his will, so that he brought him herbs many, and good, with which our father planted a great grove that grew about him (for the sun was now waxen bitter hot) wherein he worshipped, offering in vessels of clay these seven offerings :2 the first offering, dust; the second offering, ashes; the third offering, sand; the fourth offering, bay-leaves; the fifth offering, gold; the sixth offering, dung; the seventh offering, poison. with the dust he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collect

t perhaps right will-power would come nearer to the meaning, or right energy, for effort has been made even to attain to sammaditthi.1 and this power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object.waking or sleeping, he remembers who he is and what his high aim in life.and this constant recollection and keeping in mind of holy things, is the seventh stage, sammasati. and by the power of this transcendent faculty, rising through the eight high trances to the very threshold of nirvana, he at last, in the trance called nirodha samapatti, attains, even in this life, to the deathless shore of nirvana, by the power of sammasamadhi, right concentration. such a one has finished the path.he has destroyed the cause of all his chain of lives

LIBER LXXVIII

lf does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stack

LIBER MMCMXI NOTE ON GENESIS

his reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal h

d of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the

LIBER NU

spirant prepare a lovesong of rapture unto the goddess, or let him be inspired by her unto this. this is the sixth practice of magick art (ccxx. i. 63. svb figvra xi 5 23. let the aspirant be clad in a single robe. an gabbai h of scarlet wrought with gold is most suitable (the abbai is not unlike the japanese kimono. it must fold simply over the breast without belt or other fastening. ed) this is the seventh practice of magick art (ccxx. i. 61. 24. let the aspirant wear a rich head-dress. a crown of gold adorned with sapphires or diamonds with a royal blue cap of maintenance, or nemmes, is most suitable. this is the eighth practice of magick art (ccxx. i. 61. 25. let the aspirant wear many jewels such as he may possess. this is the ninth practice of magick art (ccxx. i. 63. 26. let the asp

LIBER SAMEKH

bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h which one may have heard gin the seventh heaven. h36 this may not apply to the sixth* this corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumph

LIBER SEPTEM REGUM SANCTORUM

dow at my side, for a thief shall come upon thee& despoil thee& thou shalt have no more knowledge& with disease thy body shall dissolve away if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the seventh throne) moon welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: purity& clearness of vision& all the harvest of delight. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall darken thine eyes& thou shalt waste away& thou sh

aters. but in the valley of the shadow of death, his crook& scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the first at the foot of the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day

LIBER XCV THE WAKE WORLD

, so i said .kiss me. and he kissed me, and we went on. he said .good little girl of mine, there.s many a one stays there all his life. i forgot to say that the whole place was just one mass of books, and people reading them till they were so silly, they didn.t know what they were doing. and there were cheats, and doctors, and thieves; i was really very glad to go away. there were three ways into the seventh house, and the first was such a funny way. we walked through a pool, each on the arm of a great big beetle, and then we found ourselves on a narrow winding path. there were nasty jackals about, they made such a noise, and at the end i could see two towers. then there was the queerest moon you ever saw, only a quarter full. the shadows fell so strangely, one could see the most mysteriou

built of malachite and emerald, and there was the loveliest gentlest living, and i was married to my fairly prince there, and we had the most delicious honeymoon, and i had a beautiful baby, and then i remembered myself, but only just in time, and said .kiss me. and he kissed me and said .my goodness! but that was a near thing that time; my little girl nearly went to sleep. most people who reach the seventh house stay there all their lives, i can tell you. it did seem a shame to go on; there was such a flashing green star to light it, and all the air was filled with amber-coloured flames like kissed. and we could see through the floor, and there were terrible lions, like furnaces for fury, and they all roared out .holy! holy! holy. and leaped and danced for joy. and when i saw myself in t

e could see through the floor, and there were terrible lions, like furnaces for fury, and they all roared out .holy! holy! holy. and leaped and danced for joy. and when i saw myself in the mirrors, the dome was one mass of beautiful green mirrors, i saw how serious i looked, and that i had to go on. i hoped the fairy prince would look serious too, because it is most dreadful business going beyond the seventh house; but he only looked the same as ever. but oh! how i kissed him, and how i clung to him, or i think i should never, never have had the courage to go up those dreadful passages, especially knowing what was at the end of them. and now i.m only a little girl, and i.m ever tired of writing, but i.ll tell you all about the rest another time. explicit capitulum primum vel de collegio ex

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

n. my father, the powerful one, owns a kettle, a huge pot, a league deep. finally there is the curious set of stanzas found in bergbua thattr, a thirteenth- century account of one thord and his servant who get lost on his way to church in winter and take shelter for the night in a cave. there they hear the supernatural inhabitant of the cave recite a poem predicting various cataclysmic events. in the seventh (of twelve) stanzas, the poet says that he travels north down into the third netherworld, and there someone fears his arrival at the elivagar. the poem is sometimes difficult to understand, but here at least the peripheral location of the elivagar is assured. there is little useful direct discussion of the elivagar, but it is clear that they are meant to be far removed in time, space

presented in alfred w. johnson, ggrotta songr and the orkney and shetland quern, h saga-book of the viking society 6 (1908.1909: 296.304, and alexander haggerty krappe, gthe song of grotte, h modern language review 19 (1924. an intelligent recent reading is that of joseph harris, greflections on genre and intertextuality in eddic poetry (with special reference to grottasongr, h in proceedings of the seventh international saga conference, ed. theresa paroli (spoleto: centro italiano di studi sull f alto medioevo, 1990, 231.243. gullinborsti (gold-bristle) frey fs boar; the boar slidrugtanni. in his account of baldr fs funeral in husdrapa, composed circa 985 in western iceland, ulf uggason said that frey arrived at the funeral riding a boar with golden bristles, and this was presumably gull

egils saga (which many critics believe was written by snorri himself, egil composed this poem after his son bodvar was drowned in the nearby fjord. the saga says that egil fs other son had previously died, and that after the loss of bodvar, egil wished to die, but that his daughter thorgerd tricked him into taking some nourishment and then coerced him into composing a memorial poem for bodvar. in the seventh of the 25 extant stanzas, egil says something like this: much has ran harried about me, i am wholly bereft of beloved friends; the sea tore the bonds of my family, a powerful thread right out of me. as the poem ends, egil complains of odin fs treatment of him but admits that the gift of poetry is a consolation. if the text of sonatorrek as we have it is genuine, it would date from arou

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ions outside christianity? in what follows, we discuss these matters in relation to islam, judaism, hinduism, and buddhism. islam islam is an arabic word meaning both submission and peace. at the core of the islamic faith is the idea that a muslim submits to allah (god, thus finding spiritual peace. islam emphasizes the oneness and unity of allah, that muhammad was his final prophet (in arabia in the seventh figure 1.2 representatives of some of the major non-christian denominations in the world. clockwise from top left: a jewish woman celebrating hanukkah with a nouveau menorah; nepalese women celebrating the hindu festival of teej; a buddhist monk in thailand; a muslim bridegroom from bangladesh (from linda stone s collection. creationism and intelligent design 21 century c.e, and that t

MACNULTY W KIRK KABBALAH AND FREEMASONRY

for the most part, practised amongst builders since solomon's time. this paragraph also includes a footnote which defines "cabalists" as "people skilled in the cabala i.e. tradition, their secret science of expounding divine mysteries &c."31 writing some fifty years later, in 1807 shortly before the union of the grand lodges, thomas harper, then the deputy grand master of the antients, published the seventh edition of ahiman rezon. the title page proclaimed it to be "revised and corrected" the introduction had been rewritten and derogatory material had been removed, but the two sections cited above (including the reference to "cabalists) appear virtually unchanged in the 1807 edition. in his version of the introductory essay harper, following dermott's example, makes a distinction between

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

possibly for the submerging of a image of the presiding goddess. the third day was opened by the sacrifice of a mullet. on the fourth day the mystic basket containing certain sacred symbols was brought to eleusis, accompanied by a number of female devotees carrying smaller baskets. on the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight

the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow of a plateau rising in the midst of the city of the golden gates. from here the initiate-priests of

descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of apparel is taken from her, bur the guardian tells her that this is the experience of all who enter the somber domain of death. enraged upon beholding ishtar, the mistress of hades inflicts upon her all manner of disease and imprisons her in the underworld. as ishtar represents the spirit of fertility

o it are returned machinations, deceit, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth ring sits the sun, and to this lord are returned ambitions. upon the fifth ring sits mars, and to it are returned rashness and profane boldness. upon the sixth ring sits jupiter, and to it are returned the sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being naked of all the accumulations of the seven rings, the soul comes to the eighth sphere, namely, the ring of the fixed stars. here, freed of all illusion, it dwells in the light and sings praises to the father in a voice which only the pure of spirit may understand. behold, o hermes

cerning this season of celebration, an anonymous master of arts of balliol college, oxford, in his scholarly treatise, mankind their origin and destiny, says "the romans also had their solar festival, and their games of the circus in honor of the birth of the god of day. it took place the eighth day before the kalends of january--that is, on december 25. servius, in his commentary on verse 720 of the seventh book of the neid, in which virgil speaks of the new sun, says that, properly speaking, the sun is new on the 8th of the kalends of january-that is, december 25. in the time of leo i (leo, serm. xxi, de nativ. dom. p. 148, some of the fathers of the church said that 'what rendered the festival (of christmas) venerable was less the birth of jesus christ than the return, and, as they expr

q, corresponding to the sublunary and subterranean worlds. these complete the seven worlds of primary genii ruling the natural universe. psellus quotes zoroaster 'the egyptians and the chaldeans, taught that there were seven corporeal worlds (i. e, worlds ruled by the intellectual powers);the first is of pure fire; the second, third, and fourth, ethereal; the fifth, sixth, and seventh, material; the seventh being the one called terrestrial and hater of light, and is located under the moon, comprising click to enlarge westcott's key to the bembine table. from westcott's the isiac tablet. zoroaster declared that the number three shines throughout the world. this is revealed in the bembine, table by a series of triads representing the creative impulses. of the isiac table alexandre lenoir wr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

y, mercury: and monday, the moon. the rule of the planets over each hour begins from the dawn at the rising of the sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. thus (on saturday) saturn rules the first hour, jupiter the second, mars the third, the sun the fourth, venus the fifth, mercury the sixth, the moon the seventh, and saturn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but only of t

before constructing the circle. before commencing operations both the master and his disciples must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the second book, chapter 4. six of the days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and u

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

destruction and desolation, we should practice and put them into execution on the day of saturn at the first hour, or rather at the eighth or fifteenth of the day; and from the first until the eighth hour of the night. experiments of games, raillery, deceit, illusion, and invisibility, ought to be done at the first hour of venus, and at the eighth hour of the day; but by night at the third and at the seventh. at all times of practicing and putting into execution magical arts, the moon should be increasing in light, and in an equal number of degrees with the sun; and it the key of solomon page 84 is much better from the first quarter to the opposition, and the moon should be in a fiery sign, and notably in that of the ram or of the lion. therefore, to execute these experiments in any manner

incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephir

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

4. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remai

by regarding it each day devoutedly and repeating the versicle which surroundeth it "thus shalt thou never perish" figures 20 and 21. the key of solomon page 66 editor s note. the four names in the arms of the cross are- seraph, kerub, ariel, and tharsis; the four rulers of the elements. the versicle is from psalm xxii 16, 17 "they pierced my hands and my feet, i may tell all my bones" figure 24. the seventh and last pentacle of jupiter. it hath great power against poverty, if thou considerest it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover the same. editor s note. mystical characters of jupiter with the verse "lifting up the poor out of the mire, and raising the needy from the dunghill, that he may set him w

hou fightest with him, and his own weapons shall turn against him. editor s note. around the eight points of the radii of the pentacle are the words "elohim qeber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicle is from psalm xxxvii. 15 "their sword shall enter into their own heart, and their bow shall be broken" figure 31. the seventh and last pentacle of mars. write thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the holy pentacles page 69 editor s

the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkened that they see not; and make their loins continually to shake. they have eyes and see not" figures 34 and 35. the key of solomon page 72 figure 38. the seventh and last pentacle of the sun. if any be by chance imprisoned or detained in fetters of iron, at the presence of this pentacle, which should be engraved in gold on the day and hour of the sun, he will be immediately delivered and set at liberty. editor s note. on the arms of the cross are written the names of chasan, angel of air; arel, angel of fire; phorlakh, angel of earth; and talia

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

pirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcil

uis, appearing at first in the form of a wolf18 having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc. 18 in one codex of the seventeenth century, very badly written, it might be read "ox" instead of "wolf- trans [for me he appeared always like an ox, and very dazed.-ed (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at firs

he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as he said unto solomon. he governeth 20 legions of spirits. and his seal is this, which wear thou, etc (38) halphas, or malthus- the thirty-eighth spirit is halphas, or malthous (or malthas. he is a great earl, and appeareth in the form of a stock-dove. he speaketh with a hoarse voice. his office is to build up towers, and to furnish them with ammunition

rty-first spirit is focalor, or forcalor, or furcalor. he is a mighty duke and strong. he appeareth in the form of a man with gryphon s wings. his office is to slay men, and to drown them in the waters, and to overthrow ships of war, for he hath power over both winds and seas; but he will not hurt any man or thing if he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to guide ships laden with arms, armour, and ammunition, etc, thereon. and at the request of the exorcist he can cause the seas to be right stor

MICHAEL FORD WITCHMOON

ing lost by myself. while my evocations were intoned her chant was as follows "witch-moon of blood, eye of hecate, choronzon shall send forth thy night spirit through the qlipoth. move, appear" this was repeated throughout my incantations as follows: opening and banishing rituals, the casting of the circle followed by dancing widdershins (counter-clockwise) around the circle. the enochian call of the seventh aethyr (see the vision and the voice, by aleister crowley, published by weiser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil which represented the vampire spirit. 129 129 invocation of vampiric elementals "of the qlipoth you are bred, to which the cup of dragons blood is filled mother of abomination

MICHAEL WYNN THE SOUL TRAVELERS

be symbolized by any implements, and since each mythology is retold in a way peculiar to that civilization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of these creation stories comes from the bible. in the first book of the bible, god creates the universe, earth, animals, and humanity in 6 days, resting on the seventh day. the first 2 humans, named adam and eve, were given a paradisiacal land called the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods

MICHAEL W FORD NOX UMBRA

y form by the fifth which is the name xaremiza-akhian-nas, grave haunting shade which drinks from those which trespass our guarded path, emerge and protect my circle of essence. by the sixth which is the name khesut-nomida being that which wanders the desert under the shadow of cain, seek now our coven of being, we who drink of the dual ecstasies of the empyrean and infernal meeting of spirts. by the seventh which is the name lilkamena, born of the congress of incubi and succubi, who shall tempt mine enemy unto death and my friend into the pleasures of life, i summon thee forth. by the eighth which is the name marakalaz, haunter of fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the bindin

MORALS AND DOGMA

d an hundred and forty, or twice _seven_ times _ten_ years. pharaoh saw in his dream _seven_ fat and _seven_ lean kine _seven_ good ears and _seven_ blasted ears of wheat; and there were _seven_ years of plenty, and _seven_ of famine. jericho fell, when _seven_ priests, with _seven_ trumpets, made the circuit of the city on _seven_ successive days; once each day for six days, and _seven_ times on the seventh "the _seven_ eyes of the lord" says zechariah "run to and fro through the whole earth" solomon was _seven_ years in building the temple _seven_ angels, in the apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. the scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven

e great father bal, was an artificial hill, of pyramidal shape, and seven stages, built of brick, and each stage of a different color, representing the seven planetary spheres by the appropriate color of each planet. meru itself was said to be a single mountain, terminating in three peaks, and thus a symbol of the trimurti. the great pagoda at tanjore was of six stories, surmounted by a temple as the seventh, and on this three spires or towers. an ancient pagoda at deogur was surmounted by a tower, sustaining the mystic egg and a trident. herodotus tells us that the temple of bal at babylon was a tower composed of seven towers, resting on an eighth that served as basis, and successively diminishing in size from the bottom to the top; and strabo tells us it was a pyramid. faber thinks that

cond, of tin, was that of venus, symbolizing her soft splendor and easy flexibility. the third, of brass, was that of jupiter, emblem of his solidity and dry nature. the fourth, of iron, was that of mercury, expressing his indefatigable activity and sagacity. the fifth, of copper, was that of mars, expressive of his inequalities and variable nature. the sixth, of silver, was that of the moon: and the seventh, of gold, that of the sun. this order is not the real order of these planets; but a mysterious one, like that of the days of the week consecrated to them, commencing with saturday, and _retrograding_ to sunday. it was dictated, celsus says, by certain harmonic relations, those of the fourth. thus there was an intimate connection between the sacred science of the mysteries, and ancient

ight-god, son of ceres, reared in the sanctuaries and bearing the torch of the sun-god. the chorus in aristophanes terms him the luminous star that lights the nocturnal initiation. he was brought from the sanctuary, his head crowned with myrtle, and borne from the gate of the ceramicus to eleusis, along the sacred way, amid dances, sacred songs, every mark of joy, and mystic cries of _iakchos. on the seventh there were gymnastic exercises and combats, the victors in which were crowned and rewarded. on the eighth was the feast of sculapius. on the ninth the famous libation was made for the souls of the departed. the priests, according to athen us, filled two vases, placed one in the east and one in the west, toward the gates of day and night, and overturned them, pronouncing a formula of my

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

egyptians followed him in this superstition" he was "the first who made an image of c lus; that is, who represented the heavenly hosts of stars by visible symbols; and was probably the same as the egyptian thoth. on the tyrian coins of the age of alexander, serpents are represented in many positions and attitudes, coiled around trees, erect in front of altars, and crushed by the syrian hercules. the seventh letter of the egyptian alphabet, called _zeuta_ or _life, was sacred to thoth, and was expressed by a serpent standing on his tail; and that deity, the god of healing, like sculapius, to whom the serpent was consecrated, leans on a knotted stick around which coils a snake. the isiac tablet, describing the mysteries of isis, is charged with serpents in every part, as her emblems. the _a

MOTTA MARCELO THE COMMENTARIES OF AL

, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. mercy let be off: damn them who pity! kill and torture; spare not; be upon them! what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selection; brains and stamina were necessary to survival. the race, as such, consequently improved. but we thought we knew oh! so much better, and we had "christ's law" and other slush. so

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

which she [243]presented him; whereupon he ascended to the summit of a neighbouring hill, and commenced to rattle them violently. the shrill noise of these instruments was so intolerable to the birds that they rose into the air in terror, upon which he aimed at them with his arrows, destroying them in great numbers, whilst such as escaped his darts flew away, never to return. 7. the cretan bull..the seventh labour of heracles was to capture the cretan bull. minos, king of crete, having vowed to sacrifice to poseidon any animal which should first appear out of the sea, the god caused a magnificent bull to emerge from the waves in order to test the sincerity of the cretan king, who, in making this vow, had alleged that he possessed no animal, among his own herds, worthy the acceptance of th

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ley, and in auvergne in particular, allows us to presume that the collegia survived in these areas. we can find proof of this in the buildings erected in these regions at that time and in the celebrity and influence of some of their architects* research has supplied evidence of the persistence of roman legal precepts in the social life of southern gaul (narbonnaise and aquitaine) until the end of the seventh century. see m. rouche, l'aquitaine des visigoths aux arabes (418-781 (lille: 1977; e. magnou-nortier, la societe idique et l'eglise dans la province ecdesiastique de narbonne (viiie-xie siecles (toulouse: 1974; and m. banniard, le haul moyen age occidental (paris: editions seuil, 1980. 22 the origins of freemasonry from ancient times to the middle ages one such building is the cathedr

r, and built an episcopal palace and various religious establishments. the collegia and the barbarian invasions 23 the knowledge and reputation of the gallo-roman builders was such that their influence extended outside gaul. according to bede, in the year 675 bishop benoit of weymouth in england was forced to go to france to find builders capable of building in the roman style.3 toward the end of the seventh century and the beginning of the eighth, anglo-saxons went to foreign lands, primarily rome and france, to recruit those skilled in the art of building: masons, glass workers, and other craftsmen.4 if we assume that this art of building more romanum was indeed preserved in france, and that artists and workers were there in great number and enjoyed great renown, then we can deduce that

ize that these associations were nothing more or less than roman collegia adapted to new circumstances. put forth by a. esmein, this notion, which remains a doubtful explanation for those associations in the frankish regions, does appear acceptable for the regions south of the loire, where roman institutions persevered. these collegia, or at least their remnants, probably continued at least until the seventh century. at that time they were forced if not to disappear, then at least to transform. even in lands where roman law survived, however, it is not possible to speak of collegia in the strict sense of the term, for we must take into account the social, economic, and political evolution that led to the formation of feudal society. in the feudal world, individuals and groups must be envis

ofessional groups to survive. as their name allows us to presume, it seems that their principal seat was in the town of como, which must have been granted certain privileges, no doubt the same enjoyed by a sanctuary. the comacine masters were recognized as particularly skilled architects. they contributed a great deal to the gradual development of architecture in northern italy over the course of the seventh, eighth, and ninth centuries. nevertheless, their art hardly evolved at all. their churches were faithful copies of the roman basilica, testament to the workers' knowledge of traditional rules. they did introduce into their ornamentation, however, all kinds of animals and motifs derived from byzantine and eastern sources, proof of their contacts with the roman collegia and the byzantin

ially saint benoit (480-547, abbot of vicovaro and founder of monte cassino, whose rule was imported into gaul by his disciple, saint maur. the development of monasteries in sixth century gaul, which generally followed the rule of saint benoit, gradually moved from the center of the country to the north. at that time, either bishops or kings founded them. monks were always lay individuals. during the seventh century, the high nobility (dukes and counts) multiplied their founding of monasteries. a regular clergy to attend them appeared by order of pope gregory i, with abbots serving as their heads despite the opposition of the bishops. many abbeys, which had become quite wealthy, were the greatest landowners in the kingdom. in paris, the domain of saint germain des pres covered 50,000 hecta

s tutillon, notker, adalberne, and durand of utrecht. we must pause here for an observation: our investigation relates essentially to religious architecture, but what of civil construction? it should be noted that during these centuries there was a considerable slowdown in the construction of significant buildings. ordinary houses were built of wood, cob, and mortar made from straw and clay. from the seventh to the tenth centuries, there was a need to erect castles, large constructions indeed. of course, in those years some building specialists, architects and sculptors still existed, but they were few in number and were largely itinerants. bound to a noble, king, or archbishop, they were "lent" by their patron to individuals requiring their services. therefore, as noted earlier, a number

NECRONOMICON ALAZIF

a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a gre

ONYX TABLET OF SET

just an illusion, or worse still they may decide that they have license to pursue such petty evils as they may see (or imagine) others "above" them practice. here the very sovereignty they have been seeking is abdicated by their interest in the weakness of others, rather than in preserving and increasing their own strength. but those who survive this shock pass onto the last phase of initiation. the seventh phase is work. here the initiate takes on the issue of world change. they usually maintain a fraternal and magical link to their school, and a presence in the various communities that fostered their coming into being. this loyalty to one's own past is the way that initiates in this stage of life maintain their awareness. they rise to the top of their chosen fields of endeavor, create a

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

and the earth, h referring to z feir anpin and nukva. the [account of] the following seven days refers to the seven gextremities h of z feir anpin and nukva, as is known. then, on the sixth day, the torah tells us that gg-d created the man in his image, h and further on, that gg-d formed man out of the dust of the earth, h interrupting these two accounts with [its description of what occurred on] the seventh day, as it is written, gand the heavens [and the earth] were completed c. h in the first account of creation, the torah mentions both male and female, while in the second account, in [g-d fs] command [to create man, the female is not mentioned at all. if the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the

count of the first seven days of creation refer to the seven midot of the world of atzilut. why, then, does the torah discuss the creation of the gman h of beriah in its discussion of the sixth day of creation, which refers to yesod of atzilut, not beriah? the creation of this gman, h of beriah, is described in [the torah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already be

ed without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth day is referred to as gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if so, in what way does the seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and therefore, their spiritual antecedents, z feir anpin and nukva.were initially created as one being, attached back to back. in order to couple, g-d gsawed h them apart so they could turn to face each other. this coupling is what occurred (and occurs)

seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and therefore, their spiritual antecedents, z feir anpin and nukva.were initially created as one being, attached back to back. in order to couple, g-d gsawed h them apart so they could turn to face each other. this coupling is what occurred (and occurs) on the seventh day, the sabbath. this is what is alluded to here [the zohar uses the expression] gwhen the sabbath enters c. h6 this [allegorically] refers to how the sabbath enters the act of coupling, like a bride enters the canopy. the arizal now returns to the discussion of the creation of the gman h of beriah and the gman h of asiyah. 5 genesis 1:31. 6 zohar chadash, midrash rut, 7 chambers of p

s a person, blurring his perception, just as the non-jewish cultures are each a gblurring h of the truth of the torah. just as blurred perception displaces the sober mentality in a drunk person, when the 70 princes enter to receive from yesod, they displace malchut. malchut here is called the gsecret h because the word for gsecret h (sod, samech-vav-dalet= 60+ 6+ 4) also equals 70, and malchut is the seventh sefirah of the emotions (which, when metamorphosed into a complete partzuf, can be thought of as possessing 70 sub-sefirot. the word for gsecret h is also part of the word yesod, which can be considered as spelling yud-sod, gthe secret of the yud. h the seminal drop of chochmah (the yud) is what yesod posits in malchut. when a person reveals the secret to someone who is unworthy, he ca

world of beirah; kel havayah, in the world of yetzirah; and kel adni, in the world of asiyah. two of these names are found combined this way in the bible. kel shakai is found six times; an example of kel havayah is in psalms 118:26; kel adni does not appear in the bible but is construed based on the other two. there are thus six such names kel in the two sideburns. there are two more names kel in the seventh rectification, which is the [lack of hair on the] two cheeks, known as gthe two holy faces, h as we have explained elsewhere. these are the 370 lights that shine from the face of arich anpin, corresponding to the two spelled-out names kel situated there. kel: alef-lamed. when these two letters are spelled out, we have: alef alef-lamed-pei= 1+ 30+ 80= 111. lamed lamed-mem-dalet= 30+ 40+

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

thus far the voice of axiokersa! hiereus places a seat west of the altar. hegemon indicates this to theoricus. a11 are seated, facing hierophant. hiero the father of all congregated the seven firmaments of the cosmos, circumscribing the heaven with convex form. he constituted, a septenary of wandering existences, suspending their disorder in welldisposed zones. he made them six in number and for the seventh, he cast into the midst thereof the fire of the sun- into that centre from which all lines are equal- that the swift sun may come around that centre eagerly urging itself towards that centre of resounding light. as rays of light, his locks flow forth, stretching to the confines of space, and of the solar circles, and of the lunar flashings and of the aerial recesses, the melody of the

d, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters- yod he vau he tzabaoth, which means lord of armies. the mystic number is 28 and from it is formed the pass word kaph cheth, which should be lettered separately when given. it means power. unto this grade, and unto the sephirah netzach, the seventh path of the sepher yetzirah is referred. it is called the recondite <148> intelligence, and it is so called because it is the refulgent splendour of all the intellectual virtues which are perceived by the eye of the mind and by the contemplation of faith. the distinguishing badge of this grade which you will now be entitled to wear, is the sash of a practicus, with the addition of a br

ell sealed and luted. and thou shalt place the same in thine athanor, bringing it first to a <192> red, and then to a white heat, and this thou shalt do seven times in seven consecutive days, taking out the crucible each day as soon as thou hast brought it to the highest possible heat, and allowing it to cool gradually. and the preferable time for this working should be in the heat of the day. on the seventh day of this operation thou shalt open the crucible and thou shalt behold what form and colour thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its nature. 400 the golden dawn: volume 111 book five finished is that which is written concerning the formulae of the magic of l

and the 'gram for concentration and sealing; and when there is need, thou canst compare, interpose and combine them; but the 'gon initiateth the whirl. the hexagram with a single point uppermost is called the "sign of the macro-cosm" or greater world, because its six angles fitly represent the six days or periods of creation evolved from the manifestation of the triune; while its synthesis forms the seventh day, a period of rest, summed up in the hexagonal centre. 508 the golden dawn: volume n book seuen it represents especially the concenkated the hexagram force of the planets, acting through the signs of the zodiac, and thus sealing the astral image of nature under the presidency of the sephiroth; and also the 7 palaces of the same. it is especially attributable to the sun. it is a symb

commencement of the day the wrong swara arises, the lunar for the solar, and vice versa, a man may expect something wrong. if it happens the first day, there is sure to be some sort <109> of mental uneasiness. if the second, some loss of wealth. if the third, a journey will come. if the fourth, some dear object will be destroyed. if the fifth, loss of kingdom. if the sixth, loss of everything. if the seventh, illness and pain sure to come. if the eighth, death. if the sun breath flows in the morning and at noon and the moon in the evening, a sad discomfiture will be the result, the reverse being a sign of victory. if a man, going to travel, raises his foot which coincides in direction with the empty nostril at the time being, he will not get what he desires from his travels. book eight div

hments, enemies in secret, institutions, unseen dangers, restriction. geomancy the twelve figures of the geomantic scheme as previously calculated are to be thus attributed to a map of the twelve houses of heaven, and are placed therein. the first figure goes with the tenth house. the second figure goes with the first house. the third figure goes with the fourth house. the fourth figure goes with the seventh house. the fifth figure goes with the eleventh house. the sixth figure goes with the second house. the seventh figure goes with the fifth house. the eighth figure goes with the eighth house. the ninth figure goes with the twelfth house. the tenth figure goes with the third house. the eleventh figure goes with the sixth house. the twelfth figure goes with the ninth house. thus the figur

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

one circle as the representative of theearth in an annual course.on the triangular altar in the centre of the hall are 12 burning tapers in a circle, with the globularmirror in the centre. a golden mirror is preferable. chief adept east of, and novice west of altar.chief adept:the central figure in the zodiacal system, represents the source of light. the "seal of the sun"opened by divine will at the seventh sounding of the trumpet. it is the aeon of the gnostics ofphoenicia, which is the point of development as ion signified the generative faculty; it is the yoni ofthe indians, the yin off the chinese, and the ionia of the greeks, the sun is emblematically inharmony and consonance with its creator, in its essence is imaged the father, in its light the word,and in its heat the spirit.the s

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

an, and after affording himself the spectacle and satisfaction of expiring like epaminondas with the periods of cato, he had in public opinion, by this time fully christianized, but anathemas for his funeral oration and a scornful epithet for his ultimate memorial. let us pass over the petty minds and small matters of the bas-empire, and proceed to the middle ages. stay, take this book! glance at the seventh page, then seat yourself on the mantle which i am spreading, and let each of us cover our eyes with one of its corners. your head swims, does it not, and the earth seems to fly beneath your feet? hold tightly, and do not look right or left. the vertigo ceases: we are here. stand up and open your eyes, but take care before all things to make no christian sign and to pronounce no christi

le, the dualism of means, the equal unity of the first and final principle, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition this word is pronounced ararita. the virtue of the septenary is absolute in magic, for this number is decisive in all things: hence all religions have consecrated it in their rites. the seventh year was a jubilee among the jews; the seventh day is set apart for rest and prayer; there are seven sacraments, etc. the seven colours of the prism and the seven musical notes correspond also to the seven planets of the ancients, that is, to the seven chords of the human lyre. the spiritual heaven has never changed, and astrology has been more invariable than astronomy. the seven plan

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

dried and polished with ashes of the sacred fire, moistened with the blood of a mole or serpent, the following words being said: be thou unto me as the sword of michael; by virtue of eloim sabaoth, may spirits of darkness and reptiles of earth flee away from thee! it is then fumigated with the perfumes of the sun and wrapped up in silk, together with branches of vervain, which should be burned on the seventh day. the magical lamp must be composed of the four metals. gold, silver, brass and iron; the pedestal should be of iron, the mirror of brass, the reservoir of silver, the triangle at the apex of gold. it should be provided with two branches composed of a triple tube of three intertwisted metals, in such a manner that each arm has a triple conduit for the oil; there must be nine wicks i

ng and irregular smoke can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by rec

ant. the fifth day is fortunate; it was that of the birth of abel. 6. the lover, or liberty. the sixth day is a day of pride; it was that of the birth of lamech, who said unto his wives: gi have slain a man to my wounding, and a young man to my hurt. if cain shall be avenged sevenfold, truly lamech seventy and sevenfold. h this day is propitious for conspiracies and rebellions. 7. the chariot. on the seventh day, birth of hebron, who gave his name to the first of the seven sacred cities of israel. a day of religion, prayers and success. the writing of the stars 103 8. justice. murder of abel. day of expiation. 9. the old man, or hermit. birth of methuselah. day of blessing for children. 10. ezekiel's wheel of fortune. birth of nebuchadnezzar. reign of the beast. fatal day. 11. strength. bi

ROBERT KIRK WALKER BETWEEN WORLDS

r if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridiculous utopias, or the first probable asserters punished as inventors of new gods and worlds. or why, in england, the king cures the struma by stroking, and the seventh son in scotland, whether his temperate complexion conveys a balsam, and [so] sucks out the corrupting principles by a frequent warm sanative contact or whither the parents of the seventh child put forth a more eminent virtue to his production than to all the rest, as being the high water mark, meridian, and height to which their vigour ascends, and from that [height] further have a gra

ks out the corrupting principles by a frequent warm sanative contact or whither the parents of the seventh child put forth a more eminent virtue to his production than to all the rest, as being the high water mark, meridian, and height to which their vigour ascends, and from that [height] further have a gradual declining into a feebleness of the body and its productions. and then: q 1. why is not the seventh son infected himself by that contagion he extracts from another? q 2. how can once or twice stroking with a cold hand have so strong a natural operation, as to exhale all the infectious warming corroding vapours? q 3. why may not a seventh daughter have the same virtue? so that it appears, albeit a happy natural constitution concurs, yet something is in it [that is] above nature. there

not from the beginning, and has neither a precept of god in scripture nor promise of blessing in the exercise (thereof. answer [as] to those children on whom the second sight descends from their parents, it is no voluntary act but forced upon them; and as for a dependence between cause and effect the cure of the king's evil by the king from his ancestors edward the saint downwards, and always by the seventh son is a real effect but depends not upon a natural cause known to us, and yet it is not scandalous nor [is it] sinful. yawning is voluntary, yet [it] affects others by imitation, and does so innocently. so does the lodestone attract steel http//www.dreampower.com/kirk_wbw/pg_60.htm (1 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) necessarily, but we do

nt of person trying conclusions and conjecturing events. for surely, if we [but] knew them, the wide creator has framed many things so, that there are more ways to save than to destroy. there is some resemblance also, and allusions in nature, that all things being sevenfold, or composed of it, most usually have a virtue beyond whatever is composed of any other number, examples are such as sunday, the seventh day of rest, or the sun, the seventh planet; seven being composed of four and three, the elements and the trinity, comprehending both worlds. but how things having this numeral relation and the secret commonwealth 71 resemblance, being so remote, come to partake and derive a secret virtue beyond other things from the prototype or first pattern cannot be well given account of yet in ep

t, or the sun, the seventh planet; seven being composed of four and three, the elements and the trinity, comprehending both worlds. but how things having this numeral relation and the secret commonwealth 71 resemblance, being so remote, come to partake and derive a secret virtue beyond other things from the prototype or first pattern cannot be well given account of yet in ep. jude, enoch is named the seventh (son) of adam. finis coronat opus. http//www.dreampower.com/kirk_wbw/pg_70.htm (1 of 2 [10/9/2001 12:35:26 am] robert kirk- walker between worlds(pages 70-71) written [that is, copied] by robert campbell at inshalladine in the parish of aberfoyle in monteith. love and live 1691. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com

of the spells that baring-gould noted are similar in style and content to those described by http//www.dreampower.com/kirk_wbw/pg_92.htm (3 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) kirk towards the close of his treatise (see appendix 5. in devon notes and queries, october 1906, a writer stated that local people came to his door to ask for the healing touch of the seventh daughter of his family, who was then only a baby. page 29 the men of that second sight do not [simply] discover strange things when asked, but [in] fits and raptures. this is repeatedly asserted, that the sight comes as a sudden fit and not as a steady faculty: a seer recounted to kirk that he fought off the fit by out-wrestling or by cutting a fairy communicant in two with an iron wea

RUBY TABLET OF SET

nd the time that shall be, and whose name is the brilliance of the nine angles. h gfrom the fifth angle are the hornless ones, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the sixth angle is the sleep of the daemons in symmetry, which vanquisheth the five but shall not prevail against the four and the nine. h gfrom the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine doth prevail against the six. h gfrom the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the ninth angle is the flame of the beginning and ending of dimensions, which blazet

ed an english translation, also communicated by the angels to kelley. in 1659 the dee diaries containing the keys were published by meric. casaubon as a true and faithful relation of what passed for many yeers between dr. john dee and some spirits.3 the attribution of the keys or language to enoch is interesting insofar as he is a remarkable individual in legend. described in the old testament as the seventh master of the world after adam, enoch is the hebrew equivalent of the phoenician cadmus, the greek hermes, and the egyptian thoth. as such he is the reputed author of the tarot, the cabala, the emerald tablet of thoth, and the apocryphal book of enoch. he receives only a brief mention in "genesis, where the fifth chapter recounts "and enoch lived sixty and five years, and begat methuse

in the universe, who shall again come into being by a first, to recall the high orderings of the past and to witness those of the lower orderings in their mindless self-annihilation and labor, and to continue the exalted tradition of the second and third orderings. remember my word, because it is for you and of the power within you, and through it you shall create works of glory to you and to me. the seventh part raas isalman paradizod oecrimi aao ialpirgah quiin enay butmon od inoas ni paradial casarmg vgear chirlan od zonac luciftian corsta vaulzirn tolhami sobalondoh od miam chis tad odes vmadea od pibliar othilrit od miam c noquol rit zacar zamran oecrimi qadah od omicaolzod aaiom bagle papnor idlugam lonshi od umplif ugegi bigliad. the dawn of the sun, ever constant and glorious throu

. the fifth angle is that of creation- as "the hornless ones. raise the temple of the five trihedrons unto the daemons of creation" at this angle the trapezoid enters the pentagram and creation takes place. the sixth angle describes death or sleep- it "is the sleep of the daemons in symmetry" here balance to the point of stasis is obtained in preparation for further, more powerful transformation. the seventh angle demonstrates birth or awakening- it "is the ruin of symmetry and the awakening of the daemons" here the stasis of the sixth angle is overcome by the imbalance and asymmetry of the seventh. the eighth angle manifests re-creation- as "the masters of the realm. raise the temple of the eight trihedrons unto the daemons of creation" creation is raised another octave. the ninth angle i

blivion that is mechanism. to wield the black magic is to transcend these- to be neither their slave nor their master, but rather their sculptor, seeing within each stone the potential that lies therein imprisoned, and removing the prisoning rock it may indeed come into being. this is the excellence of your existence, of your time, of your universe: become your self [statement of leviathan, light the seventh candle] it is leviathan who speaks to you. whence the paths that led you here? what doors await your touch? by the power of xeper have you come to be. now you stand before new gates, and will remanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. t

neter, any more than merensexmet would be considered to be the creator of the order of merensexmet- his is the order of sexmet, as is right. rite of self initiation [prepare the chamber [dress according to setian custom [purify the air by ringing the bell [light the black flame/ open the gate [the celebrant traces the pentagram of set with the sword, starting at the eighth angle, and proceding to the seventh, sixth, fifth, and finally the ninth. at each point he says [eighth angle] within is [seventh] the first flame [sixth] creation [fifth] darkness [ninth] eternal life the oath by the pentagram of set, i swear henceforth to be a noble representative of the principle of isolate intelligence, the majestic set, who is ordered in and of his self and whose will is manifest in this world throu

SALMANRUSHDIE THESATANICVERSES

annot be whatnot" sometimes these tirades would end in tears. farishta in his exhaustion-beyond-exhaustion would lose control and place his sobbing head on chamcha's shoulder, while saladin- prolonged captivity erodes certain reluctances among the captives- would stroke his face and kiss the top of his head _there, there, there. on other occasions chamcha's irritation would get the better of him. the seventh time that farishta quoted the old gramsci chestnut, saladin shouted out in frustration, maybe that's what's happening to you, loudmouth, your old self is dying and that dream-angel of yours is trying to be born into your flesh. o o o "you want to hear something really crazy" gibreel after a hundred and one days offered chamcha more confidences "you want to know why i'm here" and told h

ken for the insult it undeniably was; but he needn't have worried, because pamela kissed him on the mouth and thanked him for saying the most beautiful thing any man had ever said to any woman. at this point he understood that he could do no wrong, and for the first time in his life he began to. feel genuinely safe, safe as houses, safe as a human being who is loved; and so did pamela chamcha. on the seventh night they were awakened from dreamless sleep by the unmistakable sound of somebody trying to break into the house "i've got a hockey-stick under my bed" pamela whispered, terrified "give it to me" jumpy, who was equally scared, hissed back "i'm coming with you" quaked pamela, and jumpy quavered "oh, no you don't" in the end they both crept downstairs, each wearing one of pamela's fril

ings were still possible in this life, even for the weakest and poorest in the land "the angel has taken her away" marvelled the sarpanch's wife khadija, and osman burst into tears "but no, it is a wonderful thing" old khadija uncomprehendingly explained. the villagers teased the sarpanch "how you got to be village headman with such a tactless spouse, beats us "you chose me" he dourly replied. on the seventh day after her disappearance ayesha was sighted walking towards the village, naked again and dressed in golden butterflies, her silver hair streaming behind her in the breeze. she went directly to the home of sarpanch muhammad din and asked that the titlipur panchayat be convened for an immediate emergency meeting "the greatest event in the history of the tree has come upon us" she conf

ed her lips, and pronounced "he's a man possessed" she had receded more and more into a kind of singer brothers dybbukery, and her mysticism never failed to exasperate her pragmatic, mountain- climbing daughter "use maybe a suction pump on his ear" alicja recommended "that's the exit these creatures prefer" allie shepherded her mother out of the door "thanks a lot" she said "i'll let you know" on the seventh day he came wide awake, eyes popping open like a doll's, and instantly reached for her. the crudity of the approach made her laugh almost as much as its unexpectedness, but once again there was that feeling of naturalness, of rightness; she grinned "okay, you asked for it" and slipped out of the baggy, elasticated maroon pantaloons and loose jacket- she disliked clothes that revealed t

SATANGEL

ended its control of the arts, as the governments do with the media in modern times, painters such as leornado da vinci explored philosophies of heresy and mysticism, sciences liberal and otherwise. to keen and unconditioned eyes there are numerous signs of profound magical humour in their works, hidden in plain view. the archangels named in the bible (gabriel, michael, raphael) were mentioned in the seventh century onwards in the litany of the saints, although it was only as late as the last century that benedict xv made the feast of the last two obligatory. the names of the other angels were deemed apocryphal. the book of enoch adds uriel, raguel, saraqael and haniel to the list of archangels. in the mid-eighth century a frankish priest named adalbert was condemned for praying to uriel

act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered as benign and malign, and yet gains the favour of god. as kemu-el, he acts as mediator between the prayers of israel and the hierarchs of the seventh heaven. as chamuel, he wrestled with jacob and appeared to jesus in the garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the

es, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally of the seventh throne, a position to which he hopes to return. foras (goetia, 31st spirit. president commanding 29 legions. appears as a strong man. teaches virtue of herbs and precious stones, logic, ethics, invisibility, long life, eloquence, discovers treasures and lost objects. forcas, furcas (goetia, 50th spirit. knight commanding twenty legions. master of the devil s stables who can render obje

reat lion. gives true answers on secret matters, causes and cures disease, teaches mechanics, transforms men into other forms. marchosia, marchocias (goetia, 35th spirit. formerly an angel of dominations, now a prince of hell. appears as a wolf or ox with griffin s wings and a serpent tail, vomiting flames, assuming human form on command. he is a strong fighter. told solomon he hopes to return to the seventh throne. mastema (hebrew, accusing angel. rebel angel who slaughtered the firstborn of egypt and attempted to murder moses. this is the accusing angel, tempter and executioner. the first named separation of the mal ak, or shadow of god. mephistopheles, mephisto (hebrew mephir, destroyer, tophel, liar. the devil of faust, destroyer and prince of deceit. a dashing and charismatic characte

skin must be set to dry in the sun for three days, the ensuing characters must be set to dry in the sun for three days, the ensuing characters being cut with a new knife: this being accomplished, recite psalm ixxi. then cut the following characters: the figure being thus far completed, recite the verses afferte domino, patraie gentium occuring in psalm xcv: cantate domino canticum novum, of which the seventh versicle is: offerte domino, fillili dei, and cut consequently these characters: next recite psalm ixxvii, attendite popule meus, legum meam, and complete the following figure: this being accomplished, recite quare fremuerunt gentes et populi meditati sunt inania? then make the figure as doth follow: and recite psalm cxv. credidi propter quod locutus sum. finally, on the last day [of t

d lineage; through the power of lust we are continued. the third identifies the aims of the black magician in achieving dominance and superiority over mankind; a statement of spiritual elitism. the fourth calls out to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries; the seeking of illumination. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necroman

SATANIC BIBLE

. the infernal names iii. invocation employed towards the conjuration of lust iv. invocation employed towards the conjuration of destruction v. invocation employed towards the conjuration of compassion vi. the enochian keys and the enochian language (the nineteen keys will be listed here in chronological order) the first key the second key] the third key the fourth key the fifth key the sixth key the seventh key the eighth key the ninth key the tenth key the eleventh key the twelfth key the thirteenth key the fourteenth key the fifteenth key the sixteenth key the seventeenth key the eighteenth key the nineteenth key introduction burton h. wolfe on a winter's evening in 1967, i drove crosstown in san fransisco to hear anton szandor lavey lecture at an open meeting of the sexual freedom leag

you want, treat yourself like the king (or god) that you are, and generally celebrate your birthday with as much pomp and ceremony as possible. after one's own birthday, the two major satanic holidays are walpurgisnacht and halloween (or all hallows' eve. st. walpurgis- or walpurga, or walburga, depending upon the time and area in which one is referring to her- was born in sussex about the end of the seventh or the beginning of the eighth century, and was educated at winburn, dorset, where after taking the veil, she remained for twenty-five years. she then, at the instance of her uncle, st. boniface, and her brother, st. wilibald, set out along with some other nuns to found religious houses in germany. her first settlement was at bischofsheim in the diocese of mainz, and two years later (7

he wretched and a garland to the wicked; giving unto them fiery darts to vanne the earth, and nine continual workmen whose courses visit with comfort the earth, and are in government and continuance as the second and third. therefore, harken unto my voice! i have talked of you, and i move you in power and presence, whose works shall be a song of honor, and the praise of your god in your creation! the seventh key the seventh enochian key is used to invoke lust, pay homage to glamor, and rejoice in the delights of the flesh (enochian) ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavalezodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pi-bel

SATANIC RITUALS

ctual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the satanic baptisms-adult rite and children's ceremony 203 the unknown known 219 the satanic rituals introd

endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes ceremony in standard manner] the seventh satanic statement das tierdrama should the subduing talisman, the cross, break, then will come roaring forth the wild madness of the old champions, that insane berserker rage, of which the northern poets sing. that talisman is brittle, and the day will come when it will pitifully break. the old stone gods will rise from the long-forgotten ruin and rub the dust of a thousand years from

ple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'quar'n vuy-kn fha'gn z'j-m'h ki-dyus dyn-jn'ash cvy-knu ukr'n hy-rohz. from the sixth angle is the sleep of the daemons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. v'nyr vuy-kn hrn-njir vu'a lyz-naa mnaa r'nyrv'y z'j-m'h gry-h'y d'ynkhe cyvaal'k h'y-cvy-rohz. from the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s that do not worship a god. they are pantheistic, meaning they see all the universe or enlightenment as godlike. in the west, greek and roman religions, with enormous numbers of gods and goddesses, were dominant until christianity replaced them in about the fourth century ce. islam, closely related to both christianity and judaism, is one of the most recent major organized religions. it began in the seventh century ce. it has spread rapidly and widely from its arabian base to include 1.3 billion believers around the globe, making it the world s second-largest religion in the early twenty-first century. some scholars list ten to fifteen major religions. these include the five largest religions of christianity, judaism, islam, buddhism, and hinduism, as well as smaller but well-established

the encyclopedia of religion, describes a concept called religious atheism, which is a rejection of the belief in a single supreme god, but not of the belief in religion. religious atheists believe in an impersonal source that orders the universe. in the hindu tradition this impersonal cosmic reality or oneness is called brahman. world religions: almanac 21 agnosticism and atheism texts dated to the seventh century bce describe brahman in ways that make it clear that brahman is not a god. instead, it is a characteristic of the universe, like gravity, or the force in the star wars movies. religious atheism this same trend can be seen in china. during the shang dynasty (a period when the country was ruled by members of a single family, from about 1750 to 1100 bce, the supreme god was known

401 bce, are known as the spring and autumn period of chinese history. although the power of the central government was failing, this period was very rich in terms of philosophy and political theory (the organization and structure of government. in addition to confucius, these years also saw the rise of the teachings of laozi (b. c. 604 bce; also known as lao tzu, the founder of daoism in around the seventh century bce. 154 world religions: almanac confucianism all through this period china was divided into warring states. the zhou emperors never became strong enough to unite the country or to control the warring feudal lords (members of prominent families who made their living from plots of land, called fiefs, assigned to them by the emperor. invasions came from the west and south, and s

ne the great (c. 288 337) became the first roman emperor to convert to christianity, and by the end of the fourth century theodosius i (c. 346 395, also a christian, officially banned the practice of the old roman polytheistic religion. history and development: greco-roman philosophy some believe the beginning of early greek philosophy can be traced to contact with ancient egypt and babylonia. by the seventh century bce egyptians had allowed ionian (from the west coast of modern-day turkey) traders to establish a seaport on a branch of the nile river about greco-roman religion belief. greco-roman religion was polytheistic, believing in many gods. the twelve main gods formed a pantheon, or group. all the gods could involve themselves in human affairs and often acted very much like humans. f

ries. vodouisant: an uninitiated practitioner of vodou. wakan tanka: the world s motivating force for the sioux. wakan: the incomprehensibility of life and death for the sioux. 272 world religions: almanac indigenous religions the best estimate of the number of practitioners of indigenous religious beliefs is about 300 million. if that figure is accurate, it would make this group, taken together, the seventh-largest religious group in the world. in all likelihood, however, this number is inexact, in part because the lines between indigenous and imported religions are not always distinct. in tibet, many people who are officially buddhist continue to practice the folk religion called bon. a folk religion is a system of beliefs shared by the common population. in africa many people practice a

late sixth century ce the religion of mecca was based on idolatry, or the worship of physical objects, such as statues, as if they were gods. these idols were kept in special houses or temples called shrines. the most famous of the shrines of mecca was the ka aba, which at that time housed idols dedicated to the gods of the city. mecca was an important stop in the east-west caravan trade route in the seventh century. meccans had a financial interest in maintaining this idolatry because it was a way of getting money from wealthy merchants and traders who traveled through the city. muhammad, however, did not accept idol worship. as a member of one of the most prominent families of the city, and as a widely traveled merchant, he had an interest in maintaining the tourist trade in mecca. inste

SEPHER HA BAHIR

f the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say seven days, but the seven days. these are the days regarding which it is written (exodus 31:17, for six days god made [the heaven and the earth. as you said, god made six beautiful vessels. what are they? the heaven and the earth. are they not seven? yes, as it is written (ibid) and on the seventh day, he rested and souled. what is the meaning of souled? this teaches us that the sabbath sustains all souls. it is therefore written that it souled. 58. another explanation: this teaches us that it is from there that souls fly forth. it is thus written, and he souled. this continues for a thousand generations. it is thus written (psalm 105:8, the word that he commanded until a thousa

week? the difference is that [the days of succot] are more holy. regarding them it is written (leviticus 23:37, holy convocations. but then, why not [also include the seven weeks before] shavuot, since this is also called (leviticus 23:21, a holy convocation? he replied: yes, but this is the one and the other is two. it is thus written (exodus 12:16, the first day shall be a holy convocation, and the seventh day shall be a holy convocation. he said: why is shavuot one [day? because the torah was given to israel on that day. and when the torah was created in the beginning, the blessed holy one ruled his world alone with it. it is thus written (psalm 111:10, the beginning is wisdom, the fear of god [god] said [to it, this being so, your holiness shall be yours by yourself. and what is succot

sing, beautiful vessel and he was very fond of it. sometimes he placed it on his head this is the tefillin worn on the head. at other times he carried it on his arm in the knot of the tefillin worn on the arm. sometimes he lend it to his son so that it should remain with him. sometimes it is called his throne. this is because he carries it as an amulet on his arm, just like a throne. 153. what is the seventh? it is the heaven [called] aravot. and why is it called heaven (shamayim? because it is round like a head. we learn that it is in the centre, with water at its right and fire at its left. it supports water (sa mayim) from fire and water, and brings peace between them. fire comes and finds the attribute of fire on its side. water comes and finds the attribute of water on its side. it is

yim? because it is round like a head. we learn that it is in the centre, with water at its right and fire at its left. it supports water (sa mayim) from fire and water, and brings peace between them. fire comes and finds the attribute of fire on its side. water comes and finds the attribute of water on its side. it is therefore written (job 25:2, he makes peace in his high places. 154. is it then the seventh? is it nothing more than the sixth. but this teaches us that the holy palace is here, and it supports them all. it is thus counted as two. it is therefore the seventh. and what is it? it is thought that does not have any end or boundary. this place likewise does not have any end or boundary. 155. the seventh one is the east of the world. it is from where the seed of israel comes. the s

s it grow, increasing and watching it. it is beloved and dear on high, and beloved and dear below; fearsome and mighty on high, and fearsome and mighty below; rectified and accepted on high, and rectified and accepted below. it is the foundation of all souls. did you then say that it is the eighth? and do you say that it is the foundation of all souls? is it then not written (exodus 31:17, and on the seventh day he rested and souled? yes, it is the seventh. this is because it decides between them. there are six, and three are below and three above, and it decides between them. 158. why is it called the seventh? is it then the seventh? it is not. but it is because the blessed holy one rested on the sabbath with the attribute regarding which it is written (exodus 31:17, for six days god made

ed? yes, it is the seventh. this is because it decides between them. there are six, and three are below and three above, and it decides between them. 158. why is it called the seventh? is it then the seventh? it is not. but it is because the blessed holy one rested on the sabbath with the attribute regarding which it is written (exodus 31:17, for six days god made the heaven and the earth, and on the seventh day he rested and souled. this teaches us that each day has a saying that is its master. this is not because it was created on that day, but because that is when it does the task to which it was assigned. each one does its task and maintains its activities. the seventh day therefore comes and does its task, making them all rejoice. not only that, but it also causes their souls to grow

SEPHER YETZIRAH WESTCOTT

he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth day of the week, and the left nostril of man. he produced tau, and referred it to beauty; he crowned it, combined and formed with it jupiter in the universe, the seventh day of the week, and the mouth of man. by these seven letters were also made seven worlds, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday; gimel to jupiter and sunday; daleth to mars and monday; kaph to

dical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) ma

hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum of the tarot, by eliphas levi. note that the oldest mss. copies of the "sepher yetzirah" have no vowel points: the latest editions have them. the system of points in writing hebrew was not perfected until the seventh century, and even then was not in constant use. ginsburg asserts that the system of vowel pointing was invented by a rabbi mocha in palestine about a.d. 570, who designed it to assist his pupils. but isaac myer states that there are undoubted traces of pointing in hebrew mss. of the second century. according to a. e. waite there is no extant hebrew mss. with the vowel points older than

SEVEN SHADES OF SOLITUDE

tion, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

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

SIFRA DETZNIYUTHA

in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and darkness al (li, lit. upon)25-face of the deep, and the spirit of elohim hovers al-face of the waters.26 thirteen depend from the thirteen of the splendor of splendors.27 six thousand years depend on the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..was unformed and empty. the thirteenth raises up these through mercy, and they are renewed as before for thus it is written..it created. and thereafter it is written..it was. for surely it had been. and at the end of the unformed and confused and dark the lord hvhy alon

depend the upper and the lower ones. 9) those that hang down, not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you h

quivalent to 1, 8, 5 which add up to 13, the thirteen words of the quotation. 28 the is an allusion to the time span from the initial manifestation of the creation to its dissolution, reshith (tysar, the first) to acharit( tyrxa, the last. the six thousand years of the small face universe (spanning approximately 20 billion light years) depend on the first six days described in torah b reshith. 29 the seventh above them is the seventh millennium of the small face universe, spent in the great sabbath by jews, christians, and muslims. 30 these twelve hours are the hours spent by the letters in atziluth alone i.e. witness states of alef worlds. 31 isaiah 2:17. 23 32 this serpent, or leviathan, is an allusion to the border of the tzimtzum (circular contraction, the totality of the chayot: n, s

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

also about yourself" a convulsive tremor shook the involuntary prophet, it passed, and left his countenance elevated by an expression of resignation and calm "madame" said he, after a long pause "during the siege of jerusalem, we are told by its historian that a man, for seven successive days, went round the ramparts, exclaiming 'woe to thee, jerusalem, woe to myself "well, cazotte, well "and on the seventh day, while he thus spoke, a stone from the machines of the romans dashed him into atoms" with these words, cazotte rose; and the guests, awed in spite of themselves, shortly afterwards broke up and retired. chapter 1.vii. qui donc t'a donne la mission s'annoncer au peuple que la divinite n'existe pas? quel avantage trouves-tu a persuader a l'homme qu'une force aveugle preside a ses des

nd the room, with a slight sneer on his lips "surely this sober air must have its influence; surely here i shall be like the rest "have you been ill, glyndon "ill, yes. humph! you have a fine house. does it contain a spare room for a solitary wanderer" mr. mervale glanced at his wife, and his wife looked steadily on the carpet "modest and shy in his manners rather too much so" mrs. mervale was in the seventh heaven of indignation and amaze "my dear" said mr. mervale at last, meekly and interogatingly "my dear" returned mrs. mervale, innocently and sourly "we can make up a room for my old friend, sarah" the old friend had sunk back on his chair, and, gazing intently on the fire, with his feet at ease upon the fender, seemed to have forgotten his question. mrs. mervale bit her lips, looked t

SIR WALLIS BUDGE EGYPTIAN MAGIC

wont, and the steward went down after him and threw into the water the wax crocodile, which straightway turned into a living crocodile seven cubits (i.e, about twelve feet) in length, and seized upon the man and dragged him down in the water. p. 69 meanwhile aba-aner tarried with his king neb-kau-ra for seven days, and the man remained in the depths of the water and had no air to breathe. and on the seventh day aba-aner the kher heb 1 went out with the king for a walk, and invited his majesty to come and see for himself a wonderful thing which had happened to a man in his own days; so the king went with him. when they had come to the water aba-aner adjured the crocodile, saying "bring hither the man" and the crocodile came out of the water bringing the man with him. and when the king rema

s who guarded them. the gods of the first gate were--sekhet-hraasht- aru, semetu, and hukheru; those of the second, tun-hat, seqet-hra, and p. 166 sabes; of the third, am-huat-ent-pehfi, res-hra, and uaau; of the fourth, khesef-hra-ashtkheru, res-ab, and neteka-hra-khesef-atu; of the fifth, ankh-em-fentu, ashebu, and tebherkehaat; of the sixth, akentauk-ha-kheru, an-hra, and metes-hra-ari-she; of the seventh, metes-sen, aaa-kheru, and khesef-hra-khemiu. and the text, which the deceased recites to the halls collectively, begins "hail, ye halls! hail, ye who made the halls for osiris! hail, ye who watch your halls! hail, ye who herald the affairs of the two lands for the god osiris each day, the deceased knoweth you, and he knoweth your names" 1 the names having been uttered, and the address

ction of a stone monument, and, the shore folk all with one accord p. 222 lending their help, the work was finally brought to completion. this was on the 7th day of the eleventh month of the fourth year of meiji--that is, 1871. since then nearly 30 winters have passed, during which time the islanders have not neglected to take good care of the tomb. in particular, from the 10th to the 16th day of the seventh month, old style, there are still persons found who every year clean and sweep the grave, and, offering up flowers and incense, mourn for and console the spirit of the dead" 223:1 see erman, westcar papyrus, berlin, 1890, hieroglyphic transcript, pll. 9 and 10. 223:2 see maspero, contes egyptiens, pp. 29-46. 224:1 the uneducated muhammadan believes that man's fate is written upon his s

SOLOMON

in appearance and comely. and i solomon, seeing them, questioned them and said "who are ye" but they, with one accord, said with one voice [2 "we are of the thirty-three elements of the cosmic ruler of the darkness [3" and the first said "i am deception" the second said "i am strife" the third "i am klothod, which is battle" the fourth "i am jealousy" the fifth "i am power" the sixth "i am error" the seventh "i am the worst of all, and our stars are in heaven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together we live, sometimes in lydia, sometimes in olympus, sometimes in a great mountain [1. the pleiades seem to be referred to. cp. job xxxviii. 31, in the revised version "canst thou bind the cluster of

rits are not among the kosmokrators, a proof that the document before us is a composite one. 3. paul speaks of the kosmokrators in eph. vi. 12 "our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness" see iren. haer. i. i. 10] 35. so i solomon questioned them one by one, beginning with the first, and going down to the seventh. the first said "i am deception, i deceive and weave snares here and there. i whet and excite heresies. but i have an angel who frustrates me, lamechalal" 36. likewise also the second said "i am strife, strife of strifes. i bring timbers, stones, hangers, my weapons on the spot. but i have an angel who frustrates me, baruchiachel" 37. likewise also the third said "i am called klothod [

her [2. i will lead you into error, so as to pry into graves [3; and 1 teach them that dig, and i lead errant souls away from all piety, and many other evil traits are mine. but i have an angel that frustrates me, uriel [1. cp. testam. of symeon, ch. 3. 2. see i kings ii. 25. 3. a reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself] 41. likewise also the seventh said "i am the worst, and i make thee worse off than thou wast; because i will impose the bonds of artemis. but the locust [1] will set me free, for by means thereof is it fated that thou shalt achieve my desire. for if one were wise, he would not turn his steps toward me [1. this refers to the closing incident narrated in the testament, the sacrificing by solomon of five locusts to mo

n the ears and deafness of hearing. if i hear 'uruel iudal' i at once retreat" 77. the sixth said "i am called sphendona l. i cause tumours of the parotid gland, and inflammations of the tonsils, and tetanic recurvation [1. if i hear 'sabrael, imprison sphendona l' at once i retreat [1. the greek medical terms which stand in the greek text are found in hippocrates, galen, and cuel. aurel] 78. and the seventh said "i am called sphand r, and i weaken the strength of the shoulders, and cause them to tremble; and i paralyze the nerves of the hands, and i break and bruise the bones of the neck. and i, i suck out the marrow. but if i hear the words 'ara l, imprison sphand r' i at once retreat" 79. and the eight said "i am called belbel. i distort the hearts and minds of men. if i hear the words

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

to fully intelligible, and that is to place him in the light that streams from the mysteries. according to his later followers, the neoplatonists, he taught an esoteric doctrine to those he admitted as worthy to receive it, and placed them under a seal of secrecy. his teaching was regarded as secret in the same way that mysteriosophy was secret.44 for our purposes it matters little whether or not the seventh letter attributed to plato is genuine; it has been disputed he, or someone else, expressed in the letter the essentials of plato s attitude to the world. take the following passage from the letter: but this much at any rate i can affirm about any present or future writers who pretend to knowledge of the matters with which i concern myself, whether they claim to have been taught by me o

ce. they are themselves made holy by what they have created: and i heard the number of those who were sealed: one hundred and forty-four thousand out of all the tribes of the children of israel were sealed.143 these are the ones who prepared the way for the eternal before it took the form of christianity, and who have been transformed by the impetus given through christ. then comes the opening of the seventh seal. this reveals what true christianity ought really to be for the world. the seven angels who stand before god appear. these angels are once again spiritual beings known in the ancient mysteries translated into christian terms. they stand for the true christian path to the divine vision. the next stage is thus a leading into the presence of god. it is an initiation that john will un

the life that remains confined to externals and does not take into itself the transforming impetus of the christ. christ is crucified everywhere in the lower nature. where the lower nature triumphs, everything remains dead: the streets of the city are strewn with corpses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the angel with the seventh trumpet: the kingdoms of the world have become those of the lord and of his anointed, who will reign from eternity to eternity. 147 upon which, the temple of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apoc

more up-to-date account, see g. mylonas, eleusis and the eleusinian mysteries (princeton university press, princeton, 1961, chs. vi and vii. 84. there are further discussions of the eleusinian mysteries by steiner in wonders of the world and mystery knowledge and mystery centres. the official eleusinian account of the demeter-persephone myth is contained in the homeric hymn to demeter from around the seventh century b.c; it is translated in meyer, the ancient mysteries, pp. 20ff. an important survey of the eleusinian cult is contained in mircea eliade, history of religious ideas, vol. i (university of chicago press, chicago, 1981, pp. 290-301. 85. the spirit of the eleusinian mysteries is brilliantly captured by edouard schur in sanctuaires d orient (paris, 1898 (r.st) 86. it has been call

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

god has done, to defile and utterly destroy planet earth and to rebuild it in their image. the prophetic scriptures tell us that this grandiose plan the great work of the illuminati will never fully come to fruition. the kingdom shall not become the province of the rebellious illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servant

s karl marx, vladimir lenin, and joseph stalin giving the sign, plus napoleon, salomon rothschild, and many others whose images and pictures you will find in the ensuing pages, as they perform this devilish sign. wine from a human skull many other facets and activities pertaining to this degree's ritual stamp it as pure luciferian and its holder as a lucifer worshipper. during the initiation into the seventh degree royal arch mason (york rite) or 13th degree (scottish rite, the candidate drinks wine from a human skull. by this monstrous act, he reinforces the fact that he has taken an oath swearing to "have his skull struck off and his brains exposed to the scorching rays of a median sun" should he ever divulge masonic secrets. he goes on to demand that if he does divulge secrets, may all

l of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking tau symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other words, the mason assumes a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declaring himself to be the great i am that i am, thus identifying himself with satan's promise in the garden "ye shall be as gods" hidden hand of the men of jahbuhlun 57 jewish spiritual powers.7 actually, this trinity of the jews is in compe

y declaring himself to be the great i am that i am, thus identifying himself with satan's promise in the garden "ye shall be as gods" hidden hand of the men of jahbuhlun 57 jewish spiritual powers.7 actually, this trinity of the jews is in competition with the true godhead of the bible: father, son, and holy spirit "i am that i am" the mason proclaims equally blasphemous is that in the lecture on the seventh, or royal arch degree, of the york rite, the mason initiated is asked the question "are you a royal arch mason" his answer is required to be "i am that i am."8 in other words, in this degree's ritual the mason has not only acknowledged that the devil, in the guise of jahbuhlun, is his sacred lord, but he now is declaring that he, himself, a mere man, is the great i am! in other words

of the general conference of seventh-day adventists (left) exchanges an indisputable (in my opinion) masonic handshake with konstantin kharchev, the soviet union's chairman of the ministry of religious affairs. the occasion was a socialist-sponsored environmental conclave, called the international forum for a non-nuclear world and the survival of humanity, february 13-15, 1987. the leadership of the seventh-day adventist church (sda) is heavily masonic. many sda officials have cooperated with pro-communist, anti-christian lobby groups such as americans united, people for the american way, the american civil liberties union, and the jewish adl. these groups veil their anti-christian positions with high-sounding goals like "liberty" and "separation of church and state (photo and article: mi

stly phrases and words used in the rituals. in june 2001, according to the scottish rite journal, c. fred kleinknecht, sovereign grand commander, 33, the reigning potentate of freemasonry, presented copies of the revised standard pike ritual to his subordinate sovereign grand commanders.5 kleinknecht explained to his lieutenants that this new guide provides "modified 288 codex magica versions" of the seventh and twenty-seventh degrees which were originally created by albert pike, their much revered nineteenth century "illustrious sovereign grand master."6 one can assume that to appease its critics, further editions of the ritual will water down the most grievous of the penalties. other ways, however, will undoubtedly be found to motivate the membership to keep the secrets, including banish

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ransmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hteous and punishing the wicked. such a resurrection was viewed as a restoration of persons who would possess both physical bodies and spirits, thus reinforcing the traditional philosophy that to be a living person was to be a psycho-physical unit, not an eternal soul temporarily inhabiting a mortal body. more often, however, the references to a judgment of the dead in judaism recall the scene in the seventh chapter of the book of daniel in which the ancient of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to t

the fifth seal to be opened by the lamb yields a vision of the persecution of the church throughout history and during the last days. when the sixth seal is revealed, it displays the coming signs of a great day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations. the seventh and final seal releases seven trumpets that sound the triumphant blast signaling the approach of the final and everlasting victory of christ over the kingdoms of the world. but rising out of the abyss to block christ s triumph at armageddon is a monstrous army of demons, some resembling locusts and scorpions, others a repulsive mixture of humans, horses, and lions. these demons are soo

he world continues to shrink and millions of pulpits on the internet become available to new mystics and visionaries, it remains for the individual reader to judge which groups contain the precepts, the truths, and the moral values to survive into the twentyfirst century and beyond. branch davidians the branch davidian religious group had its origins when victor houteff (1885 1929) separated from the seventh-day adventist church in 1929 to form the shepherds rod, branch seventh-day adventist. in 1935, with 11 of his followers, houteff founded the mount carmel center near waco, texas. in 1942 he changed the name of his group to the davidian seventh-day adventist association. houteff died in 1955, and his wife, florence houteff, focused the group with her vision that judgment day would occur

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

aid that his personal secretary was often called upon to be the 14th guest at a dinner party. the number seven has been regarded with superstitious awe for centuries some consider seven to be lucky; others, unlucky. rather than being viewed as bringing good fortune or misfortune, the number seven has long been considered a digit of great power. for example, there are seven ecstasies of zoroaster, the seventh day that celebrates the sabbath, the seven days of the week, the seven golden candlesticks of solomon s temple. among various early peoples, the seventh son of a seventh son was believed to be born with supernatural powers, a boy who would become a wizard when he grew to manhood. likewise, the seventh daughter of a seventh daughter was believed to be born with gifts of prophecy and hea

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

g in their blood oaths. the oathing ceremonies began with the new members taking a vow to honor the old religion of their tribal ancestors. there were at least seven stages of oath-taking, which might take several days or weeks to complete and which included the drinking of blood, eating portions of human flesh, cohabiting with animals, and ingesting bits of brains from disinterred corpses. after the seventh stage of the oath-taking had been reached, the members had to repeat the cycle and reinforce their vows by beginning again. no man or woman was exempt from this requirement, not even the leaders of the society. the mau-mau reign of terror was broken by groups of white settlers who joined the auxiliary police and army units who had combined forces with ex-terrorist kikuyus. the former m

ime to time their passion might waver. the fourth knot was placed to the right with the message that all good spirits and the holy light would always keep the image of the other in the lovers f mind. the fifth knot was done to the left, assuring fidelity throughout their lifetimes. the sixth knot was bound on the right, binding the exclusivity of their affections, one to the other. the last knot, the seventh, was secured to the left and the officiator declared that the two should stand always within the circle of their love and happiness, unable to be separated by any power of earth. the incantation completed, the maker of the ritual would then bind the two ends of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 180 objects of mystery and power

rs.or for the christians, returns in a second coming. for the muslims, it is here that jesus will conquer the antichrist and the chief eschatological figure, the mahdi (guided one) will appear to help destroy the forces of evil and to bring about the conversions of all jews and christians to islam. when the muslims assumed control of the sacred rock of abraham and the site of solomon fs temple in the seventh century, the jews began to focus their devotion on the huge blocks of stone along the western edge of the old city, all that remained of the retaining wall of the temple built by king herod (73.4 b.c.e. herod had begun the construction of the temple in 19 b.c.e. and the main building was completed about 18 months later. however, herod fs intentions to build the most magnificent of all

THE GOD OF THE WITCHES

christianity in britain it must always be remembered that the people who brought it in on the eastcoast were foreigners, who never amalgamated with the natives. augustine was italian, and for more than acentury no native britons were advanced to high places in the church. theodore of tarsus, with the aid of the god of the witchesintroduction3hadrian, the negro, organised the church in england in the seventh century, italians and other aliens held thehigh offices. the augustine mission and their successors concentrated on the rulers, and through them forcedtheir exotic religion on a stubborn and unwilling people. this is very clear in the reign of canute, whoseconversion was hardly two generations before the norman conquest; in his zeal for his new religion he triedto suppress heathenism b

nd canute into england and under rollo into france,must have been a terrible blow to christianity in western europe, in spite of the so-called conversion of therulers. though the new religion steadily gained ground, the old religion regained many "converts, andmore than one ruler held firmly to the faith of his fathers. this was markedly the case among the east saxons,the most powerful kingdom in the seventh and eighth centuries. the east saxon kings must have beenpeculiarly irritating to the christian missionaries, for the rise and fall of the two religions alternately isinstructive. in 616 sebert, the christian king, died and was succeeded by his three sons who maintained theold religion and drove out the christians. the new religion apparently gained ground later, for in 654 theirsucces

already called attention to thesein their geographical and chronological order, but it is important to note that figures of maskers and the masksthemselves still survive. on the so-called hunting palette of predynastic egypt[36] the figure of a mandisguised as a jackal and playing on a flute suggests the black-dog disguise of the european devil. a jackalmask belonging to the xxvith dynasty, about the seventh century b.c, is made of pottery and is intended tobe worn over the head (plate vii. 1. the method of wearing it is shown in the procession of priests atdenderah, where the masked priest has to be led by one of his fellows (plate iii. 2. this jackal-mask shouldbe compared with the "dorset ooser (plate vii. 2, which was stolen from its dorsetshire owners within thelast thirty years. the

THE MIDDLE PILLAR

provided elsewhere. the name visualized in roman letters in the air, let the student imagine that he has drawn these letters into the lungs by means of a deep inspiration of air. the names should be visualized in flames; in flames corresponding in color to the sephirah being employed. that is to say, if it be the fifth sephirah, the name should be visualized in scarlet and vivid red flame. but if the seventh sephirah is being considered, the name ought to be formulated as in an emerald green of surpassing brilliance and clarity. the name having been inhaled into the lungs by means of an inspiration, it should be silently and powerfully vibrated, the entire attention being concentrated upon this to the exclusion of all else. while in the lungs, the whte light of the kether ought to be felt

"element" of light. 7. sahasrara, the crown chakra located at or above the top of the head, is associated with the pineal gland and the cerebral cortex. traditionally this center is given the various colors of the rainbow. an alternate color is clear.13 the word sahasrara means "thousandpetalled lotus" whch is the symbol of this chakra, alluding to the thousands of brain cells withn the cerebrum. the seventh chakra controls all aspects of mind and body, and it regulates the activities of all the other chakras. its energy is often described as pure thought, spiritual understanding, bliss, peace, eternal life, superconsciousness, and the divine white light. the seventh chakra is activated at peak instances of oneness with the divine. it is said to be the abode of shva (illuminated consciousn

tincts, fundamental drives and animal vitality. see id. neshamah: in qabalah, the highest part of the soul. the greater neshamah encompasses kether, chokmah, and binah (to which are attributed the yechidah, chiah, and neshamah [proper. the highest aspirations of the soul (see superconscious. the neshamah proper, or intuitive soul, is found in binah. netzach: hebrew word for "victory" referring to the seventh sephirah on the tree of life. neurosis: any of various mental or emotional disorders arising from no apparent organic lesion or change and involving symptoms such as insecurity, anxiety, depression, and irrational fears. not as detrimental as psychosis, a person with a particular neurosis can otherwise function normally. notariqon: a qabalistic method for obtaining the hidden meanings

THE MOTHMAN PROPHECIES

e divine fire. he found that people claiming to be in communication with god, angels, spirits of the dead, and spacemen from other planets were all receiving essentially the same information. all spoke of an impending disaster, just as zandark warned 'the time for your planet is crucial" but the prophets and seers of the last century were getting the same spiel. william miller (1782-1849) founded the seventh-day adventists in the belief that the world was coming to an end in 1843. interestingly, prophets all over the world and tribes of hopi and navaho indians in the southwest picked that same year. clearly, they were all tuned in to the same "static" jehovah's witnesses were founded in 1872 on a similar premise. the messages delivered to the children in fatima, portugal, in 1917, also dis

THE NECRONOMICON SIMON VERSION

ially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet wate

longside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the sp

t down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists and the jewels around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh

obes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced a curse solemn and powerful

THE PATH OF KABBALAH

aliyah (raised ahp. but no greater correction is needed either. as soon as this correction is through, the creator himself will correct the stony heart. in order for us to know what we must correct, we have to see and feel what it is that needs correction. for that there are ascents and descents that do not depend on us called an awakening from above: they are the holidays, the shabbat (saturday, the seventh day of the week) and the beginnings of the month. those are given to a person only for the reason that he has already corrected his vessels of bestowal, wants nothing for himself and is already in the world of atzilut. the first act the ascent will be the joining of the ahp dealiyah of the world of beria; the second will be done by adding the ahp of the world of yetzira, and the third

ldren? will we live and die? today our lives are filled with agony and pain. we cannot begin to imagine how the corporeal life we live today can be filled with spirit at the end of correction. diseases are a consequence of inner corrections and should vanish once the corrections are done. it is the correction until the end of the 6,000 years that we are talking about. we cannot discuss or explain the seventh, eighth, ninth and tenth millenniums just as we cannot explain what it means to remain without a physical body when our life in this world is through. it is also impossible to explain how the body does remain after the end of correction, because all our situations are branches that exist as a result of their spiritual roots, and past the end of correction that connection is nonexistent

re are 2,000 phases of correction, named years or degrees. all and all there are 6,000 degrees in the three worlds of bya, called the six days of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise to sag and that will be called the eighth millennium. then the worlds of abya will rise to ab and that will be called the ninth millennium. 170 of 273 then the worlds of abya will rise to galgalta and that will be called the tenth millennium. thus, after the correction of malchut deein sof is completed she will be filled as prior to

felt in this world. but when all the souls are corrected we will come to a state called the end of correction, and the creator will be evident to everyone in this world. then this world will become a perfect place, because the light from the world of ein sof will come down to it and the parsa in the world of atzilut will no longer be an obstacle to the expansion of the light. that state is called the seventh millennium. since the desires of the body (the ahp) consist of egoistic desires that contain three degrees of aviut bet, gimel and dalet, their correction is not like that of the raised ahp, but occurs gradually. the correction of aviut bet and its filling in its place below the parsa is called the eighth millennium. the correction of aviut gimel and its filling in its own place under

lled the ninth millennium, and the correction of aviut dalet and its filling in its place under the parsa is called the tenth millennium. no one knows or can know of what will happen at the end of the correction of all the souls, when the light of the creator becomes evident in our world. even kabbalists who climbed through all the degrees of the spiritual worlds can attain only the degrees until the seventh millennium. but they cannot know how the creator will appear in our world after that. however, baal hasulam writes that there are souls that do attain these situations. these souls come to our world once every ten generations and his soul is one of them. however, he cannot explain how it happens, because that is a situation that we have to attain by ourselves. the state of the end of c

creation. hence, the purpose of creation is the attainment of the perfection of the creator, and the ability to receive what he wants to bestow. the seven days of creation are felt by humanity as seven thousand years. the first six stand for the six days of the week, during which humanity corrects itself unconsciously at first and finally consciously, through great efforts. in the end it reaches the seventh millennium, or the seventh day, the sabbath, which is a state where the light of the creator fills the corrected properties with bounty and delight. the number seven itself bears a great meaning in kabbalah. the system that manages our world consists of seven parts. that is why things in our world are divided by seven or seventy: the seven days of the week, the seventy nations of the w

THE ROSICRUCIAN MANIFESTOS

d altar covered over with a plate of brass, and thereon this engraven: a.c. r.c. hoc universi compendium unius mihi sepulchrum feci. round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was, 11 1. nequaquam vacuum. 2. legis jugum. 3. libertas evangelij. 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagoni: so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more then all mens wit could have found out, praised be his holy name. this vault we parted in three parts, the upper part or sieling, the wall or side, the ground or floor. of the upper part you shall understand no more of it at this time

THE SIGIL OF ADVERSARY

sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psy

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

he apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an ar

e h perhaps crowley slightly overdoes this introduction of irregular lines, yet they add a great charm, as they do in many of his other poems, producing in their lingering pause or quick jump an ecstatic spasm, if we may so call it, which renders so many of these poems unique. such as in gstyx h we find: the fourth, to draw her kisses and to keep; the fifth, for love; the sixth, in sweet despair; the seventh, to destroy us unaware; the eighth, to dive within the infernal deep *the temple of the holy ghost, vol. i, p. 183. gin h would scan better; but by replacing it by gwithin h we can feel the dark waters close over us as we are borne down their unfathomable depths. similarly in the following: aching with all the pangs of night my shuddering body swoons; my eyes absorb her eyelids f lazy

ed margin, and the orison scrawled backwards, as a bad magician must. by these vile tricks, abominable spells, i drew foul horrors from a many hells. though i had fathomed fate; though i had seen chastity charm-proof arm and sea gray eyes and sweet clean body of my spirit fs queen, where nothing dwells that god did not devise *alice, an adultery, vol. ii, p. 66. the sonnets relating the events of the seventh to the tenth day are dismal, attempting to drown love in lust. on the twelfth a little flame burns up, then comes the poem, which alice receives and reads. every verse is as charming, simple, and fascinating as the following two: one kiss, like snow, to slip, cool fragrance from thy lip to melt on mine; one kiss, a white-sail ship to laugh and leap and dip her brows divine. one kiss, a

type of spiritual monism, an attempted explanation of the nature of the deity, within the limitations of mind. its correspondence with the talmud is more of method than material. that it was of slow growth is very certain, that it is a conglomerated mass of a multitude of efforts is also most sure. the zohar is its corner-stone, and the date of its construction extends probably from the second to the seventh century of the present era. much of its logic, psychology, metaphysics, philosophy, and theology, is drawn directly from the midrash. to make it superior to profane literature its simplicity has at various times been cloaked in a truculent obscurantism, many of its students delighting in paraphrases and hermeneutical constructions. because of their unintelligibility words were transpos

THE TAROT OF C C ZAIN

platform built of seven stages, falling down with the rest of the debris. a pyramid is the most stable of solids, is the symbol of the earth, and also represents the climax of earthly security. as composed of four trines, which are its sides, corresponding to the houses of a birth-chart, it symbolizes the horoscope of physical life. from mineral up to man there are seven degrees of mundane life, the seventh, or last stage of incarnation, being that of man. after one incarnation of man, and thus gaining self-consciousness, the soul continues its progress in higher-than-physical spheres. thus the platform on which the men were standing represents the last incarnation in matter. that the pyramid has been struck by lightning to the disaster of both a crowned and an uncrowned man, symbolizes t

THE ABYSS AND TABAET

t, with which ariseth desire. the third is the sense of hearing, with which cometh teaching. the fourth is the sense of smell, with which tastes are given to draw air and breath. the fifth is the power of speech, with which cometh knowledge. the sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. the seventh is the power of procreation and sexual intercourse, with which through love of pleasure sins enter in. wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice -the testaments of the twelve patriarchs the septuagint follows a specific hebraic considera

THE BOOK OF GATES

s is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat c

f the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred texts egypt ehh index

y them; and they see him, and they have dominion over their fields and over the gifts made to them, and they effect their transformations by reason of the words which this great god hath spoken unto them. metchet-nebt-tuatiu is the name of this field, which is the road of the boat of ra. mesperit-ar-maat is the name of the hour of the night which guideth this great god through this country. next: the seventh hour sacred texts egypt ehh index index previous next p. 25 the seventh hour. the majesty of this great god taketh up his position in the secret place of osiris, and the majesty of this great god sendeth forth words into this to the gods who dwell therein. this god maketh to himself other forms for this hidden place in order to drive out of his path the serpent fiend apep by means of t

libations are made with cool water. offerings are made unto them upon earth as being those who reap the grain in the fields of the tuat" footnotes 170:1 the names are supplied from champollion, notices, p. 502. 171:1 the names are supplied from champollion, notices, p. 502. 175:1 notices, ii, p. 501. 175:2 supplied from champollion, notices, ii, p. 502. next: chapter ix. the gate of akha-en-maat. the seventh division of the tuat. sacred texts egypt ehh index index previous next p. 190 chapter ix. the gate of akha-en-maat. the seventh division of the tuat. the boat of the sun having passed through the sixth division of the tuat arrives at the gateway which leads to the seventh division. this gateway is similar to that which guards the sixth division, and is guarded by nine gods, who are des

is door close upon them" a portion of the text is mutilated, but it can be restored with certainty. 2 in the middle of this division we see the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, and stands in a shrine enveloped by mehen. sa stands in the bows and heka at the stern. the text relating to the god reads- p. 192 click to view fragment of the seventh division of the tuat, from the cover of the sarcophagus of seti i. p. 193 click to view fragments of the scenes and texts of the seventh division of the tuat, from the sarcophagus of seti .i p. 194 click to view the boat of ra being towed through the seventh division of the tuat by the gods thereo.f "the gods of the tuat tow along this great god, and they say unto ra-'thou art towed al

upon his ground "these are they who are in the circuit of this pool. there is a serpent living" footnotes 191:1 var, akha-hra. 191:2 see lef bure, m moires, tom. ii, part ii, pl. 11 ff. next: chapter x. the gate of set-hra. the eighth division of the tuat. sacred texts egypt ehh index index previous next p. 219 chapter x. the gate of set-hra. the eighth division of the tuat. having passed through the seventh division of the tuat, the boat of the sun arrives at the gateway called bekhkhi, which leads to the eighth o division, or, as the opening text reads: this great god cometh forth to this gate, and entereth through it, and the gods who are therein acclaim this great god" the gateway is like that through which the god passed into the previous division, and its outwork is guarded by nine g

THE SECRET RITUALS OF THE OTO

gn is that of the g.s. or of p. cross &c. this sign is always used on entering or leaving a chapter, and may be employed in greeting a brother. say a.f.o. he replies, p.p.v. the forth sign or sign of truth. raise &c and say a. point downwards and say d. the fifth sign or sign of silence. place &c and say i. the other &c p.v. the sixth sign or sign of love. clasp &c and say t. as you &c he says r. the seventh sign or sign of i.n.r.i. form &c &c &c. the grip is given by &c. the pass word on the threshold of the black room, or chamber of death. and in this place the meaning &c. the royal omnific password is. very excellent and perfect g.m. you will now place our new companion in arms between the pillars in the west and proclaim him (done) g.m: oyez! oyez! oyez! by command of the most wise sov

//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c8.html (13 of 13 [12/28/2001 2:05:02 pm] sroto_notes 60. g.c= grand commander, a male officer, at times representing baphomet. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note60.html [12/28/2001 2:05:06 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the nature of the gods a secret instruction of the seventh degree* de natura deorum baphomet x o.t.o. rex summus sanctissimus, from the throne of ireland iona and all the britains that are in the sanctuary of the gnosis to all members of the supreme grand council of very illustrious sovereign grand inspectors general vii greeting and peace. under the seal

being within you) for the glory of which this council is but a figured veil. hail, sir knights councillors, and farewell. in the name of babalon and the beast conjoined, of the secret saviour and of iao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (7 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the secret marriages of gods with men a secret instruction of the eighth degree* de nuptiis secretis deorum cum hominibus baphomet x o.t.o. from the throne of ireland, iona, and all the britains that are in the sanctuary of the gnosis to the perfectly illuminated adepts of the secret areopagus of the eighth degree, pontiffis and epopts of the illuminati

the gnosis whose first phase ended in the establishment of that tyranny and superstition which is called christianity, much truth was stolen by the black lodge, and perverted to its vile uses. and most noxious in its corruption is that castration of man called chastity, the atrophy of those noblest parts of the body which are the proper organs of redemption both gaian and ouranian. we then who in the seventh degree were sworn most solemnly to chastity in the inmost as in the outermost, who have now as epopts of the illuminati beheld with our eyes, and as perfect, pontiffs of our noble order administered with our members, the initiation whose name is resurrection unto the light, we therefore are able to lighten the darkest places of the earth, and to consider wisely what lieth in the empire

48-56, 61-5; v 8-12, 21-4. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (12 of 12 [12/28/2001 2:05:25 pm] sroto_notes 66. there are no rituals for these grades. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note66.html [12/28/2001 2:05:27 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* weave the circle round him thrice and close your eyes with holy dread; for he on honey-dew hath fed. and drunk the milk of paradise. agape vel liber c vel azoth sal philosophorum the book of the unveiling of the sangraal wherein it is spoken of the wine of the sabbath of the adepts being the secret instruction of the ninth degree* the sun is the wine and the

the third cometh youth and beauty and energy, be thou never so old. saturn by the fourth is life prolonged at will. mercury the fifth is the attainment of the supreme, the magick of light. jupiter the sixth guardeth and aideth thee in the world wherein thou workest: to high rank and honour shall it lead thee, and from thy hands shall pour forth rivers of blessing: yea verily and amen. sol and by the seventh thou hast all light, and knowest the cause of all, understanding alike the earthy and the spiritual soul of man. is not this a possession worthier than all the dross of earth? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (6 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. is not this a pearl richer than all the treasures of t

THE HOLY BIBLE KING JAMES VERSION

y beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life [i have given] every green herb for meat: and it was so. 1:31 and god saw every thing that he had made, and, behold [it was] very good. and the evening and the morning were the sixth day. 2:1 thus the heavens and the earth were finished, and all the host of them. 2:2 and on the seventh day god ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2:3 and god blessed the seventh day, and sanctified it: because that in it he had rested from all his work which god created and made. 2:4 these [are] the generations of the heavens and of the earth when they were created, in the day that the lord god made the earth and the h

hing, and all the cattle that [was] with him in the ark: and god made a wind to pass over the earth, and the waters asswaged; 8:2 the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 8:3 and the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. 8:4 and the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of ararat. 8:5 and the waters decreased continually until the tenth month: in the tenth [month] on the first [day] of the month, were the tops of the mountains seen. 8:6 and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: 8:7 and he sent forth a raven, which went forth to

you to destroy [you] when i smite the land of egypt. 12:14 and this day shall be unto you for a memorial; and ye shall keep it a feast to the lord throughout your generations; ye shall keep it a feast by an ordinance for ever. 12:15 seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from israel. 12:16 and in the first day [there shall be] an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save [that] which every man must eat, that only may be done of you. 12:17 and ye shall observe [the feast of] unleavened bread; for in this selfsame day have i brought you

be eaten. 13:4 this day came ye out in the month abib. 13:5 and it shall be when the lord shall bring thee into the land of the canaanites, and the hittites, and the amorites, and the hivites, and the jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 13:6 seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the lord. 13:7 unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. 13:8 and thou shalt shew thy son in that day, saying [this is done] because of that [which] the lord did unto me when i came forth out of egypt. 13:9 and it shall be for a sign unto th

ke [to day] and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. 16:24 and they laid it up till the morning, as moses bade: and it did not stink, neither was there any worm therein. 16:25 and moses said, eat that to day; for to day [is] a sabbath unto the lord: to day ye shall not find it in the field. 16:26 six days ye shall gather it; but on the seventh day [which is] the sabbath, in it there shall be none. 16:27 and it came to pass [that] there went out [some] of the people on the seventh day for to gather, and they found none. 16:28 and the lord said unto moses, how long refuse ye to keep my commandments and my laws? 16:29 see, for that the lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two da

7 and it came to pass [that] there went out [some] of the people on the seventh day for to gather, and they found none. 16:28 and the lord said unto moses, how long refuse ye to keep my commandments and my laws? 16:29 see, for that the lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. 16:30 so the people rested on the seventh day. 16:31 and the house of israel called the name thereof manna: and it [was] like coriander seed, white; and the taste of it [was] like wafers [made] with honey. 16:32 and moses said, this [is] the thing which the lord commandeth, fill an omer of it to be kept for your generations; that they may see the bread wherewith i have fed you in

TURNER ROBERT ARBETEL OF MAGICK

th is romane or sibylline magick, which acteth and operates with tutelar spirits and lords, to whom the whole orb of the earth is distributed. this is valde insignis magia. to this also is the doctrine of the druids referred. the sixth is pythagorical magick, which onely acteth with spirits to whom is given the doctrine of arts, as physick, medicine, mathematics, alchymie, and such kinde of arts. the seventh is the magick of apollonius, and the like, and agreeth with the romane and microcosmical magick: onely it hath this peculiar, that it hath power over the hostile spirits of mankinde. the eighth is hermetical, that is, gyptiacal magick; and differeth not much from divine magick. the ninth is that wisdom which dependeth solely upon the word of god; and this is called prophetical magick.2

4. the fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth. 5. the fifth is, that a man be able to govern himself according to that end for which god hath appointed him. 6. the sixth is, to know god, and christ, and his holy spirit: this is the perfection of the microcosmus. 7 the seventh, to be regenerate, as henochius the king of the inferiour world. these seven secrets a man of an honest and constant minde may learn of the spirits, without any offence unto god. the mean secrets are likewise seven in number. 1. the first is, the transmutation of metals, which is vulgarly called alchymy; which certainly is given to very few, and not but of special grace. 2. the second

nd mathematical miracles, such as are hydraulick-engines, to administer business by the influence of heaven, and things which are of the like sort. 4. the fourth is, to perform the works of natural magick, of what sort soever they be. 5. the fifth is, to know all physical secrets. 19 6. the sixth is, to know the foundation of all arts which are exercised with the hands and offices of the body. 7. the seventh is, to know the foundation of all arts which are exercised by the angelical nature of man. the lesser secrets are seven. 1. the first is, to do a thing diligently, and to gather together much money. 2. the second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things. 3. the third is, to excel in military

he minor gods of the heathens. the fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices. the sixth division is, that some work by immortal creatures, others by mortal creatures, as nymphs, satyrs, and such-like inhabitants of other elements, pigmies &c. the seventh division is, that the spirits do serve some of their own accord, without art; others they will scarce attend, being called by art. among these species of magick, that is the most excellent of all, which dependeth upon god alone. the second, them whom the spirits do serve faithfully of their own accord. the third is, that which is the property of christians, which dependeth on the power

tless offend both in soul and body. such are they, who by the operations of false magicians, are sometimes carried to mount horch, or in some wilderness, or desarts [deserts; or they are maimed in some member, or are simply torn in pieces, or are deprived of their understanding; even as many such things happen by the use thereof, where men are forsaken by god, and delivered to the power of satan. the seventh septenary. aphorism 43. the lord liveth, and the works of god do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. to the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. therefore these spirits of their freewil, through

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

y; and the fourth4 is preserved in the museum at dublin, but we are not informed from whence it was obtained. the next,5 which is also now preserved in the dublin museum, was taken from the old church on the white island, in lough erne, county fermanagh. this church is supposed by the irish antiquaries to be a structure of very great antiquity, for some of them would carry its date as far back as the seventh century, but this is probably an exaggeration. the one which follows6 was furnished by an old church pulled down by order of the ecclesiastical commissioners, and it was presented to the museum at dublin, by the late dean dawson. our last example7 was formerly in the possession of sir benjamin chapman, bart, of killoa castle, westmeath, and is now in a private collection in london. it

titions, which was hardly heard at the time and not listened to, they are passed over in silence. but the moment anything under the name of heresy raised its head, the alarm was great. gnosticism and manich ism, which had indeed been identical, were the heresies most hated in the eastern empire, and, as may be supposed, most persecuted; and this persecution was destined to drive them westward. in the seventh cen- 1 see details on this subject in epiphanii panarion, ib. conf. pr estinati adversus h res, lib. i, c. 46, where the same thing is said of the manich ans. 2 gustati de semine viri tui, ut, propter tua diabolica facta, plus in amorem tuum exardesceret? si fecisti, septem annos per legitimas ferias poenitere debes. burchardi decretorum lib. xix. the same practices appear to have exis

TYSON DONALD NEW MILLENNIUM MAGIC

s of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be called male in character, although in manifest nature each sex embod- ies all three choices. the eighth point springs into being immediately as a reaction to the initial yes. when a body moves toward one thing, it moves away from something else. when water is poured from one vase to another, the first be

nature each sex embod- ies all three choices. the eighth point springs into being immediately as a reaction to the initial yes. when a body moves toward one thing, it moves away from something else. when water is poured from one vase to another, the first becomes empty as the second becomes full. the eighth point is rejection, a pulling away, the basic no. it can be called female in the same way the seventh point was termed male. these are symbolic opposites. it should be understood, however, that in the physical world the female sex both affirms and denies. the ninth point forms immediately as the tension between yes and no manifests itself. it is the reconcilement of opposites, the center on the line between extremes. in moral terms it is the understanding that transcends good and evil

ither system is absolute. both derive meaning from their context. both are untraditional. it is the traditional practice in golden dawn magic and its many derivative systems to arrange the planets on all three of the pillars of the tree, in their ancient order from slowest to quickest. saturn is placed on the third sephirah, jupiter on the fourth, mars on the fifth, the sun on the sixth, venus on the seventh, mercury on the eighth, and the moon on the ninth. the sole rationale for this placement is that these numbers are the numbers of the magic squares assigned to the planets by cornelius agrippa in his three books of occult philosophy,13 first published in its complete form in 1533. agrippa, in turn, got this set of magic squares from an unspecified older source. saturn is assigned to th

enter. waves of pure force will flow through his or her body, where they can be directed into the magical weapons. once the earth center is truly awakened it can be invoked in a moment and will become an automatic welling out of power along the rays of will projected by the magus. the weapons should be keyed to certain words of power and specific gestures. to evoke the weapons the divine names of the seventh, eighth, and ninth sephiroth might be used, and the gestures of the extended right index finger, the palm of the left hand, and the two hands clasped over the heart. any words or gestures will serve provided they are in harmony with the nature of the weapons. similar signs are used to signify the withdrawing of the weapons. they need not be noticeable to others, but they must be absolu

TYSON DONALD SOUL FLIGHT

or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul

e a soul in order to bring the newly dead back to life. such descents were considered dangerous by shamans, and few records of the rituals they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4. deren, divine horsemen, 36. of the dead, erlik khan, to whom he uttered a prayer. if the prayer was accepted, he was permitted to return to the urface. sometimes a shaman who went down to rescue the soul of one who had died was not so fortunate. there is a tale in the ch

nize wholly inhuman astral beings, and astral beings created-either deliberately or unconsciously-by human thought. theosophists believe that immediately following death, the souls of human beings go to whichever astral level best suits their degree of spiritual evolution, after first passing briefly and unconsciously through the lowest seventh level. only the most debased souls become trapped in the seventh level of darkness. the souls of average people remain on the astral planes for periods ranging from hours to centuries, and may rise or fall on the planes as they become more or less advanced during their residence "the average man has by no means freed himself from all lower desires before death, and it takes a long period of more or less fully conscious life on the various subdivisio

ysteries who is taught to travel the planes by a spiritual master. his dark reflection is the student of a black magician, also taught to negotiate the planes by his master. some souls of a debased nature are so transformed in the astral levels that they are scarcely recognizable as having once been human. among these are souls of an extremely lustful and base disposition, who after death inhabit the seventh level and become incubi and succubi. there is an even worse fate than this, according to theosophists. souls in whom all traces of decency and humanity have been deliberately suppressed and erased, so that during life they cannot be said to be human at all, are too material and corrupt in their natures to be able to remain in even the lowest level of the astral planes "the lost entity

nifest) archangelic name: raphael correspondence: sun "the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of

TYSON DONALD THE POWER OF THE WORD

tones, every stone inscribed with one of the 74 tetragrammaton names of the twelve apostles of christ and garnished with a different variety of precious jewel: and the foundations of the wall of the city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst (rev. 21:19-20) in the exact center of the city sits the throne of god, from which flows a river of the "water of life" which refreshes the tree of life. this tree has twelve manner of fruits and bears twelve times a year. it is described in a rather puzzling

of the spirits will praise god, or that god will praise the spirits for their works. since prayer is a union with god, where the soul of the individual is dissolved and lost in the infinite sea of divinity, both these interpretations are equally valid. the spirits praise god, and god praises the spirits, because in the fulfillment of the work of the spirits they become indistinguishable from god. the seventh key the east is a house of virgins singing praises amongst the flames of the first glory, wherein the lord hath opened his mouth, and they are become 28 living appendix a: the keys dwellings in whom the strength of men rejoiceth; and they are appareled with ornaments of brightness, such as work wonders on all creatures; whose kingdoms and continuance are as the third and fourth, strong

with ornaments of brightness, such as work wonders on all creatures; whose kingdoms and continuance are as the third and fourth, strong towers and places of comfort, the seats of mercy and continuance. 0 you servants of mercy, move, appear, sing praises unto the creator, and be mighty amongst us; for to this remembrance is given power, and our strength waxeth strong in our comforter. analysis of the seventh key this key begins the second sunwise circuit around the points of the compass on the second subquarter of the watchtower of the east. the "flames" are the same spirits mentioned in the second key as 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 enoch

ss rejoiceth in them. come away, and not your vials! for the time is such as requireth comfort. analysis of the ninth key the "mighty guard of fire" armed with "two-edged swords flaming" would seem to be the same class of beings as the "mighty" spirits of the sixth key, who are armed with "fiery darts" or arrows. perhaps they are also the same class as the "flames of the first glory" mentioned in the seventh key. as pointed out earlier, the two-edged sword is usually a symbol of judgment because it can cut either way, allowing its punishment to be balanced. madimi, dee and kelley's spirit guide, states explicitly the meaning of this 208 tetragrammaton symbol "the vengeance of god is a two-edged sword, and cutteth the rebellious wicked ones in pieces (casaubon, p. 32. the vials of wrath are

ble that this head-tail confusion is expressed in the key with the phrase'?leads of scorpions" the thunders that "5678 times in the 24th part of a moment roar with a hundred mighty earthquakes and a thousand times as many surges" while they are in a general sense the thunders that proceed from the heavenly throne, may here refer specifically to the seven thunders that echo the cry of the angel of the seventh trumpet "and when he had cried, seven thunders uttered their voices (rev. 10:3. again, as is so often true of the keys, the number 5678 seems inexplicable, but probably should be understood as 5,6, 7, and 8 rather than as a whole. the "24th part of a moment" brings us back to the maddeningly persistent motif of time that runs throughout the keys, and through a great deal of the other c

the sorrows that are to come: for the lord prepareth his rain-bow, and the witnesses of his account: and will appear in the heavens to finish all things: and the time is not long" beside this passage dee has written in the margin "the rainbow. apocalips. 4" in fact, the rainbow, which is mentioned in revelation 4:3, figures even more significantly in revelation 10:1, where it wreaths the head of the seventh angel, who is another embodiment of the heavenly christ and who shall announce the end of the world "but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets (rev. 10:7. 216 tetragrammaton there is good reason to believe that the soul of the world, who receives such vilificat

UNLEASHING THE BEAST

andolph. as the o.t.o. proclaimed in the journal oriflamme in 1904 "our order possesses the key which unlocks all masonic and hermetic secrets, it is the teaching of sexual magic and this teaching explains all the riddles of nature, all masonic symbolism and all religious systems."liv the o.t.o. developed a system of nine degrees, the first six of which were more conventional masonic initiations. the seventh, eighth and ninth degrees, however, focused respectively upon the theory of sex magic and on the techniques of auto- and hetero-sexual magic.lv through the magical act of intercourse, by focusing all one s will and imagination upon a desired goal in the moment of orgasm, one can achieve success in any occult operation, from the invocation of a god to the finding of hidden treasure. one

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

work of these blacksmiths of the east, the face (or, front) thereof shall be towards the south, towards the city of behutet, the hiding-place of heru-behutet. and there shall be performed therein all the rites and ceremonies of heru- behutet on the second day of the first month[fn#101] of the season of akhet, and on the twenty-fourth day of the fourth month[fn#102] of the season of akhet, and on the seventh day of the first month[fn#103] of the season pert, and on the twenty-first day of the second month[fn#104] of the season pert, from this day onwards. their stream shall be called "asti" the name of their great house shall be called "abet" the [priest] shall be called "qen-aha" and their domain shall be called "kau-mesent" from this day onwards [fn#101] the month thoth [fn#102] the mont

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology a

cano seis, es la suprema afirmaci n del cristo interno y la suprema negaci n del sat n. velad y orad. 46 arcanum 7 remember that the number seven represents magical power in all of its strength. the holy seven is the sanctum regnum of sexual magic; number seven is the intimus served by all of the elemental forces of nature. every one who works with the arcanum a.z.f. receives the flaming sword of the seventh arcanum. in the name of truth we affirm that the flaming sword of the great hierophants is absolutely transmuted semen. it is the outcome of sexual magic. this is how we transform ourselves into terribly divine gods. the sexual organs are the legitimate laboratorium oratorium of the amphitheatrum sapientiae aeternae. these are the sanctum regnum where the hierophant receives the sword

al illuminated powers. three rays of illumination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will at

sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situated in the pineal gland) we receive the polyvoyance, the intuitive sight, the ecstasy. the equilibrium of the scale the woman of the eighth arcanum of the tarot has in one hand the scale, and in the other, the sword. it is necessary to equilibrate the forces; it is necessary and urgent to absolutely sanctify ourselves and to practice the arcanum a.z.f. the forces of a man

WESTERN MANDALAS OF TRANSFORMATION SR AL

as the goddess ishtar, the morning star, or venus. she represented the spirit of sexuality and fertility. figure 9-f: agrippa's kamea figure 9-g: alternate kamea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a value of 175, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of venus is often represented as riding a chariot drawn by doves. the ancient pythagoreans attributed the number seven to athene, a warrior goddess who also ruled craftsma

WICCA EIGHT SABBATS OF WITCHCRAFT

lve days of christmas, in fact. it is certainly lamentable that the modern world has abandoned this approach, along with the popular twelfth night celebrations. of course, the christian version of the holiday spread to manycountries no faster than christianity itself, which means that 'christmas' wasn't celebrated in ireland until the late fifth century; in england, switzerland, and austria until the seventh; in germany until the eighth; and in the slavic lands until the ninth and tenth. not that these countries lacked their own mid-winter celebrations of yuletide. long before the world had heard of jesus, pagans had been observing the season by bringing in the yule log, wishing on it, and lighting it from the remains of last year's log. riddles were posed and answered, magic and rituals w

WICCA WITCHCRAFT TODAY

crops, good hunting, good fishing, increase in flocks and herds and many children to make the tribe strong. it became the witches' duty to perform rites to obtain these things. this was probably a matriarchal age, when man was the hunter and woman stayed at home making medicine and magic. historically, the matriarchal period has been tentatively dated from the middle of the ninth to the middle of the seventh millennium b.c, during which time caves, trees, the moon and stars all seem to have been reverenced as female emblems. so the myth of the great mother came into existence and woman was her priestess. probably at the same time the men had a hunter's god, who presided over the animals. later, perhaps, came the idea of a future life and thoughts of the next world as being an unhappy place

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hun-tun (chaos. shu and hu from time to time came together for a meeting in the territory of hun-tun, and hun-tun treated them very generously. shu and hu discussed how they could repay his kindness. all men, they said, have seven openings in their head so they can see, hear, eat, and breathe. but hun-tun alone doesn t have any. let s try boring him some! every day they bored another hole, and on the seventh day huntun died. look under your feet master tung-kuo asked chuang tzu, this thing called the waywhere does it exist? chuang tzu said, there s no place it doesn t exist. come, said master tung-kuo, you must be more specific! it is in the ant. as low a thing as that? it is in the panic grass. but that is lower still! it is in the tiles and shards. how can it be so low? it is in the piss

f the first seven savants. they were distributed. have them separately write an answer to this question: what is bread? this was done. the papers were handed to the king, who read them out: the first said: bread is a food. the second: it is flour and water. the third: a gift of god. the fourth: baked dough. the fifth: changeable, according to how you mean bread. the sixth: a nutritious substance. the seventh: nobody really knows. when they decide what bread is, said nasrudin, it will be possible for them to decide other things. for example, whether i am right or wrong. can you entrust matters of assessment and judgment to people like this? is it or is it not strange that they cannot agree about something which they eat each day, yet they are unanimous that i am a heretic? first things firs

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. kenealy that a messiah, or divine teacher, has been sent to the world every 600 years, thus- adam, the first messenger from the gods to our race on earth. enoch the second 600 years. fo-hi, the third, to china in particular. brighou, a hindu prophet. zaratusht, zoroaster, the fifth, to persia. thoth, taautus, or hermes trismegistus, sent to the egyptians. amosis, or moses, the jewish law-giver, the seventh. lao tseu, a second to china, 600 b.c, the eighth. jesus the ninth, to the jews first and then to the gentiles. mohammed the tenth; he flourished about a.d. 600. chengiz khan the eleventh, a.d. 1200, conquered persia. who the special messenger of 1800 was, the author is ignorant. the secrets of the naros of the apocalypse and of the mediatorial sacrifice have been considered the secret

long and the short sounds. the hand makes seven motions; up and down, to the right and left, before and behind, and circular. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott there are seven evacuations; tears from the eyes, mucous of the nostrils, the saliva, the semen, two excretions and the perspiration. modern medical knowledge corroborates the ancient dictum that in the seventh month the human offspring becomes viable. menstruation tends to occur in series of four times seven days, and is certainly related to luna in an occult manner. the lyre has 7 strings, corresponding to the seven planets. there are 7 vowels in english and some other tongues. theon of smyrna also notices that an average length of an adult s intestine is 28 feet, four times seven, and 28 a

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

eterah she-mosifin me-hol al qodesh. according to this statement, creation was completed in the luminous shadow of twilight, the borderline moment between the mundane and holy, and hence it is designated as the hour wherein the sacred can be added to the profane. in one midrashic context, the dictum of r. yudan is linked exegetically to the verse six days you shall labor and do all your work, but the seventh day is a sabbath of the lord your god (exod 20:9).24 the philosophical understanding that associates the conclusion of the creation with the inception of sabbath is tied thematically to the halakhic mandate to initiate the observance of sabbath on friday before the o cial start of the seventh day at sunset. although other talmudic passages can also be cited to substantiate the point, t

ention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the creation of heaven and earth and they do not fall under time [einam noflim tahat ha-zeman; on the contrary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemannim. 112 cordovero adopts the philosophical approach even more stringently when delineating the difference between ein sof and the sefirot: the emanated beings fall under time but he does not fall under time. i do not wish to speak of time

known honorifically by the acronym rashbi)193 appears to have adopted this view: it is known that the sefirot are called days [yamim] and they are called sayings [ma amarot. there is no day that can be applied to the first three, but six of them correspond to the days of creation in which all supernal things emerged from potentiality to actuality and corresponding to them in the lower things, and the seventh is the sabbath to the lord (exod 20:10) for in it he rested from all his labor (gen 2:3. 194 what inspired this comment is the obvious discrepancy between two symbolic images applied to the divine emanations: the biblical motif of the seven days of creation, on the one hand, and the rabbinic doctrine of the ten sayings by which the world was created, on the other. how can the emanation

of time (shoresh ha-zeman, is fixed everlastingly. in that root, temporality and eternality are set not as polar opposites but as two facets of one reality. another passage from pithei she arim elaborates upon this matter: in every day new emendations are produced, and after all the emendations are expended, then the six thousand years will be completed, and they will all ascend to the mother in the seventh millennium, to the secret of eternality [sod ha-nishiyyut, and there they will receive their reward and they will rise from level to level until arikh anpin who is above time, for his growth is not by way of time as in the case of ze eir anpin. the division of time into five gradations minutes, hours, days, months, and years is a deep matter, for time is in the male and female, the sec

vision of time into five gradations minutes, hours, days, months, and years is a deep matter, for time is in the male and female, the secret of the forty-five and fifty-two.204 kabbalistically interpreting the eschatological conception of the cosmic sabbatical cycle transmitted in the name of r. qatina six thousand years of history followed by a thousand years of desolation205 haver characterizes the seventh millennium as the elevation of everything to the mother, a standard designation of the third emanation, binah, the womb whence the lower seven sefirot emerge and whither they shall return. a similar account of the eschatological return of everything to binah in the seventh millennium is presented in the commentary on sifra di-seni uta attributed to elijah ben solomon: the matter is tha

manation, binah, the womb whence the lower seven sefirot emerge and whither they shall return. a similar account of the eschatological return of everything to binah in the seventh millennium is presented in the commentary on sifra di-seni uta attributed to elijah ben solomon: the matter is that the six thousand years are the six days wherein the six extremities [hesed to yesod] are operative, and the seventh is malkhut, and malkhut depends on binah, and she returns to her source. and this is the secret of sabbath and the sabbatical year [sod ha-shabbat u-shemittah] in which work is forbidden, and the secret of the jubilee [sod ha-yovel. and the world-to-come, which is in the secret of atarah returning to binah, and she is the woman of valor, crown of her husband (prov 12:14. then binah rul

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

n numbers 18, 25, 32, and 39, which gives nnmocd. for the next sequence, increase the previous numbers by one. this will give you the fifth letter of the numbers 12, 19, 26, 33, 40, and 47. this yields the name giagpg. increase the numbers by one 97 98 99 100 101 102 103 104 105 106 107 again and go to the sixth letter, and repeat the process. this will give you llforr. repeat this again going to the seventh letter, add one number to the previous number, and you will then obtain ensone. the full tablet is shown in figure 66. this tablet is under the presidency of the angel ave, who relates to the sun. at this point, look at the holy seal the sigillum dei aemeth and note the names on the first heptagram from the center. listed are seven names: hagonel, liba, ave, an, el, rode and ilemese. t

ow the doings and practices of evil men, and more that may be spoken or uttered to man" special power of the prince "who, being the prince, chief minister and governor under right noble king bnapsen didst (to my seer) appear in the most terrible manner with fiery flaming streams and saidst 'i know the door of death' and the glory of god has shaken the walls of the ungodly" genesis: 2, vs. 2-3 "by the seventh day god had finished the work he had been doing; so on the seventh day he rested from all his work. and god blessed the seventh day and made it holy, because on it he rested from all the work of creating he had done" see figure 88 for the diagram of the seven days of creation applied to the 7-branch candlestick. 126 127 invocation to the planetary kings of the bonorum "0 puissant and r

body. scientific evidence of this body has been given by dr. robert morris and dr. karl osis. the fourth body is called the mental body. this body is where all of the intellectual work occurs. the fifth body is called the higher mental body and contains a refinement of the intellectual capacity. the sixth body is often called the causal body, which contains a more refined process of the subject. the seventh body is called the spirit or spiritual body. it operates on a level that is extremely high and directly out of our reach. just after i received the 6=5 grade from jack taylor, he sat me down in his room one day and proceeded to ask me a number of questions on what i knew about the various astral bodies. he had discussed them briefly in ritual analysis work, but now he began to probe de

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