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BOOK OF BARUCH

behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession i

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ether over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allo

ALEE J BOOK OF AIWASS

irit guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room with a bright halo emanating from behind your head- you point to the shadow cast in front of you and exclaim "i see saint peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to m

ALEISTER CROWLEY ACROSS THE GULF

felicity; for uniting my consciousness with the gods, i obtained the expansion of that consciousness. is not the kingdom of the dead a mighty kingdom? so i perceived the universe as it were a single point of infinite nothingness yet of infinite extension; and becoming this universe, i became dissolved utterly therein. moreover, my body lifted itself up and rose in the air to a great height beyond the shadow of the earth, and the earth rolled beneath me; yet of all this i knew nothing, for that i was all these things and none of them. moreover i was united with isis the mother of osiris, being yet her brother and her lord. woe, woe to me! for all this was but partial and imperfect; nor did i truly understand that which occurred. only this i knew, that i should return to my city of thebai, a

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own necronomicon, received in the middle east in the shadow of the great pyramid of gizeh, and therein is writ not only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the co

ith regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kamp

there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book

ALEISTER CROWLEY BOOK OF LIES

commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. th

4] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral and spiritual conditions. book of lies get any book for free on: www.abika.com 82 [85] 38 kappa-epsilon-phi-alpha-lambda-eta lambda-eta lambskin cowan, skidoo! tyle! swear to hele all. thi

ALEISTER CROWLEY CONCERNING DEATH

unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuc

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the imagination at the time of concluding thine invocation. act as taught in liber o, by the light of liber 777. 37 "concerning minor methods adjuvant in the ceremonies- ii "talismanic magic- having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38 "concerning minor methods adjuvant in the ceremonies- iii "rehearsal- it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

with the central disk as the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part i

ALEISTER CROWLEY MEDITATION

in the dhammapada we read: all that we are from mind results; on mind is founded, built of mind; who acts or speaks with evil thought him doth pain follow sure and blind. so the ox plants his foot, and so the car wheel follows hard behind. all that we are from mind results; on mind is founded, built of mind; who acts or speaks with righteous thought him happiness doth surely find. so failing not the shadow falls for ever in its place assigned. the pantacle is then in a sense identical with the karma or kamma of the magician. the karma of a man is his "ledger" the balance has not been struck and he does not know what it is; he does not even fully know what debts he may have to pay, or what is owed him; nor does he know on what dates even those payments which he anticipates may fall due. a

he light, that is, by any partial light that comes from one side. the only light of the magician is from the lamp which hangs above his head, as he stands in the centre of the circle, and the robe, being open at the neck, opposes no obstacles to the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of every thought, word, and deed of the magician; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that comes into your

ALEISTER CROWLEY SEPHER SEPHIROTH

of the seven (gn. 21:31, 2 sam 24:7. see k.d. p.183 (b# r)b and the myhl) said: glet there be light! h rw) yhy myhl) rm)yw ten hr( journey *klhm 576 wands twlqm 577 the concealed of the concealed: a name of god most high (cf. 583) nyrm+d hrym+ 579 midnight (cf. 188) hlyl twcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermi

ALEISTER CROWLEY TAO TEH KING

and when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, no

ALEISTER CROWLEY THE HEART OF THE MASTER

ll of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed

d anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. t

in and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled in greek letters) many and marvelous are the mysteries of this word, and of the numeration thereof! nor may i declare them, save this the simplest, for the sake of little children "love is the law, love under will" the chart was suddenly furled close

ALEISTER CROWLEY EQ I 1

; ever wakeful, day and night, her eyes glisten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there growe

ALEISTER CROWLEY EQ I 5

hilted, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of the mind; worship in the spirit the things of the spirit (this holy alphabet must be written by sinners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an ape("note- all this has come to me without voice, without vision, without thought (the shew-stone is pressed upon my forehead and causes intense pain; as i go on from aethyr to aethyr, it seems more difficult to open the aethyr. the golden cross has become a little narrow door, and an old

wn; and the cross is the golden light of noon, and in the heart of the rose there is the secret light that men call midnight. and a voice "glory to god and thanksgiving to god, and there is no god but god. and he is exalted; he is great; and in the sevenfold table is his name writ openly, and in the twelvefold table is his name concealed" and the pyramid casts a shadow of itself into the sky, and the shadow spreads over the whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy grave-cloth

body of the seer is rested in a waking sleep that is deeper than sleep, and his mind is still; he seems like a well in the desert, shaded by windless palms. and it is night; and because the night is the whole night of space, and not the partial night of earth, there is no thought of dawn. for the light of the sun maketh illusion, blinding man's eyes to the glory of the stars. and unless he be in the shadow of the earth, he cannot see the stars. so, also, unless he be hidden from the light of life, he cannot behold nuit. here, then, do i abide in unalterable midnight, utterly at peace. i have forgotten where i am, and who i am. i am hanging in nothing. now the veil opens of itself (to scribe. come nearer; i don't want to have to speak so loudly) it is a little child covered with lilies and

ALEISTER CROWLEY EQUINOX EQ I 1 2

egemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. dea

ra angelico's. 129 how infinitely subtler and nobler is the contemplation of the utmost god hid i' th' middle o'matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though tho

ALEISTER CROWLEY EQUINOX EQ I 2

t clearly understand even now why i did not at once find the road. but at least i did fail to find it, discovered, as i supposed, my error, corrected it, failed once more. in the end i got flustered- so much hung on my speedy return- i fluttered hither and thither like a wild pigeon whose mate has been shot. i stopped short, pulled myself together. let me think it out! where am i now? i was under the shadow (the dawn just lit its edge) of the mighty shoulder of st. sulpice 'more 122 haste, less speed' i said to myself 'i will walk deliberately down to the boulevard, turn east, and so i cannot possibly miss the carrefour de l'odeon- out of which, as i knew of old, the rue des quatre vents leads. indeed, i remembered the carrefour from that night. i had passed through it. i remembered hesita

ALEISTER CROWLEY EQUINOX EQ I 3 2

t grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its sc

ALEISTER CROWLEY EQUINOX EQ I 3 3

ond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for it is inspired by one who at least has crept into the shadow of god's glory. j. f. c. f. 316 evolution from nebula to man. by joseph mccabe. milner and co. 1"s" mr. mccabe has written another little book on evolution: how many more of these small, small, small volumes are to appear? the subject seems a tall order for 128 pages. however, let us be thankful there are not more. the most interesting fact that we can discover in it, or at least the on

ALEISTER CROWLEY EQUINOX EQ I 3

e limit of the snows, sent its crystal stream to gladden the hearts of me, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse's blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god's doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand 39 virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pu

ALEISTER CROWLEY EQUINOX EQ I 4 2

wed, as tobacco among ourselves. a pill sufficient to balance the ten-grain weight of the scales. this, upon the authority of pereira and the dispensatory, i swallowed without a tremor as to the danger of the result. making all due allowance for the fact that i had not taken my hasheesh bolus fasting, i ought to experience its effects within the next four hours. that time elapsed without bringing the shadow of a phenomenon. it was plain that my dose had been insufficient. for the sake of observing the most conservative prudence, i suffered several days to go by without a repetition of the experiment, and then, keeping the matter equally secret, i administered to myself a pill of fifteen grains. this second was equally ineffectual with the first. gradually, by five grains at a time, i incre

e has seen through the shams of romance, and marriage, and free love, and literary pose, and medical ju-ju, and religious rant, and political twaddle, and socialist buncombe and- every phase of falsehood. but he has hardly grasped that each such falsehood is but a shadow of some sun of truth. he does not perceive the ineffable glory of the universe in its whole and in each part. he has smitten at the shadow of a shadow: it falls- the world is filth. let him 347 rather new-edge his sword for a deeper analysis, and cut away the veil from the face of our mother 'sdeath, man, is there nothing we may love? he is wrong, anyway, to gibe at scripture. for, like balaam, i came to curse, and appear to be blessing him (with scarce a monitory word. and, like balaam, too, i have been reviewed by g. k

ALEISTER CROWLEY EQUINOX EQ I 4 3

his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plum d helm, and wing d shoon, athwart the admiring land of france. 55 xx sir palamede hat reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth

ALEISTER CROWLEY EQUINOX EQ I 4

re dangerous than the entanglements of the veil of words, he will never arrive at that higher consciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and

ALEISTER CROWLEY EQUINOX EQ I 6 2

s to his throne, very sad [satan-typhon "advances to" sol "and" aries "closes the veil on them [besz "jumps up and runs off crouchingly["the lights go out [scorpio-apophis "plays her serpent melody<leo "recites" mortals never learn from stories how catastrophe becomes; how above the victor's glories in the trumpets and the drums 72 and the cry of millions "master" looms the shadow of disaster. every hour a man hath said "that at least is scotched and dead" some one circumstance "at last that, and its effects, are past" some one terror- subtle foe "i have laid that spectre low" they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master yet of the strong soul that

ALEISTER CROWLEY EQUINOX EQ I 6

re of vice, and how in the beak of the phoenix proved by the fire is the ring of love* a year later. they were in a villa at mustapha. the sea and sky strove enviously which should best answer the sun's question with the word blue. 147 but ida pendragon, pale and fragile as rare porcelain, twisted herself and found no peace. edgar bent over her, as vigilant as on the night of her first ordeal. in the shadow stood a physician; at the bedside sat a nurse, and in her arms a child "brother" she said faintly "the number of the grade is three, and i have given myself three times. once to the brute, once to the man- my man (her hand pressed his, oh! too feebly) and now- to god" the tears sprang to his eyes "it is for you" she whispered "to understand the child" she fell back. the physician ran fo

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ss, and take aeons of time to effect what some are choosing to do in a briefer period, through a self-chosen forcing process. at the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthesising process, or a final period in which he garners the fruits of the experience in the two first halls, and transmutes knowledge into wisdom, transforms the shadow of things seen into the energy of that which is, and achieves the final liberation from all the lower forms which seek to hold him prisoner. this period of initiation itself is divided into seven stages, but only five of these concern the evolution of the ego, just as the five kumaras concern primarily the evolution of humanity in the system and on this planet. thus again we have the fo

2- a treatise on cosmic fire copyright 1998 lucis trust is kept alive and vitalised in three ways: first, by the aggregate of the evil desires, wicked intentions, and selfish purposes of each individual man. every wrong thought, when embodied in speech or manifested in action on the physical plane, goes to swell the proportions of this evil entity. second, by the fostering care of the brothers of the shadow, and those representatives of what may be called "cosmic evil" who (under the karma of the fourth or human family, in this fourth round, assume stupendous responsibilities, make possible the secondary vitalisation of the thought form and produce conditions of such a dire description that under law rapid crystallisation supervenes, and ultimate destruction becomes possible. students woul

e ever advanced, and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the physical brain- 590- a treatise on cosmic fire copyright 1998 lucis trust rule ii. when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. here the work of the two, the ego on its own plane, and its instrument in the three worlds, is shown as linked and co-ordinated. as we well know, the main function of meditation is to bring the lower instrument into such

gone by would-be workers in magic is to be traced to the fact that they themselves are not free. the "prisoners of the planet" are those myriads of deva lives who form the planetary pranic body, and are swept in on the floods of vital force emanating from the physical sun. rule xiii. the magician must recognise the four; note in his work the shade of violet which they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. this means literally that the magician must be in a position to discriminate between the different ethers, and to note the special hue of the different levels, thereby ensuring a balanced building of the "shadow" he "recognises" them in the occult sense; that is, he knows their note and key, and is aware of the

g" in the one case, he does not call on the ego, but stems the tide by love and the equilibrising powers of his own nature. in the latter case, he must call in that which represents the will aspect in the three worlds, the impulsive, dynamic thinker or solar angel. he accomplishes this by means of a mantram. no clue can be given to this, owing to the powers it confers. rule xv. the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. little can here be said in interpretation of these words, beyond a reference to the general sense- 607- a treatise on cosmic fire copyright 1998 lucis trust the gaseous sheath is created, and the hour for the formation of the sheath for the sixth subplane, the liquid, is near

hey are the sum total of the separative instrument, and where separation in any form exists, there is to be found ignorance, and therefore evil. separation negates comprehension, or knowledge of that which is to be found outside the separated consciousness, for separative knowledge entails identification with that which is expressing itself through the medium of a form. therefore, the brothers of the shadow can, and do, reach high levels along one aspect of consciousness, and touch certain specific heights of spiritual evil, going a great way along the line of mahat, or knowledge, the principle of universal mind. they can reach, in their later stages, expansions of consciousness and of power that will take them far beyond the confines of our solar system, and give them attributes and capac

on. meanwhile they are rewarded; receive the effects of the causes produced by them "of course it is a state, one, so to say, of intense selfishness during which an ego reaps the reward of his unselfishness on earth. he is completely engrossed in the bliss of all his personal earthly affections, preferences, thoughts, and gathers in the fruit of his meritorious actions. no pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness; for, it is a state of perpetual 'maya..since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the deva-chan only a hundredfold intensified"'bardo' is the period between death and rebirth and may last from a few years to a kalpa. it is

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ss of sounding the word is dual, as is emphasized here- 37- the light of the soul copyright 1998 lucis trust there is, first of all, the act of the ego, solar angel, higher self or soul, as he sounds out the word from his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. this "sounding forth" has to be constantly repeated. the sutratma is that magnetic link, spoken of in the christian bible as the "silver cord" that thread of living light which connects the monad, the spirit in man, with the physical brain. secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. the two poles of bein

ion for the entire science of psychism, both in its higher and lower aspects. when a man is a lower psychic he is aware of, and responds to the soul aspect of the material forms and the third or brahma aspect (the body, dominates, for every atom of matter has a soul. this concerns all that is subhuman. when he responds to the higher correspondence of this, to the reality of which the lower is but the shadow, he is in touch with the christ consciousness, with the soul of his being which is one with the soul in all the superhuman kingdoms. in connection with this, two things must be remembered. if he is a lower psychic he is in touch with the second aspect of the lower man, the astral body, the middle principle in the lower man, linking the mental body and the etheric. he is, therefore, en r

ce. ray. character. place in body of heavenly man. spirit. soul. body. life aspect. consciousness. form. essence. subjective nature .o bjective form- 202- the light of the soul copyright 1998 lucis trust of this knower we can apply the words of the teacher whose works are found in the archives of the lodge "to him, standing before the spark, the flame and the smoke are equally to be seen. to him, the shadow veils the reflection and yet the light is seen. to him, the tangible but demonstrates the intangible, and both reveal the spirit, whilst form, color and number speak aloud the word of god" 54. this intuitive knowledge, which is the great deliverer, is omnipresent and omniscient and includes the past, the present and the future in the eternal now. the only part of this sutra which is not

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the sec

utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar

clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of

bove, plus the use of the intuition which will reveal the moment when wider group responsibilities can be justly shouldered and carried- 43- a treatise on white magic copyright 1998 lucis trust simultaneously with those of the smaller group. ponder on this. the intuition reveals not the way ambition can be fed, nor the manner in which desire for selfish advancement can be gratified. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. the hindrances to occult study. the overcoming of the hindrances. hindrances to occult study this rule is one of the most difficult in the book and yet one of the most comprehensive. it will take us some time rightly to h

as a bridge between the world of spirit and the world of material forms. all grades of matter meet in man, and all the states of consciousness are possible to him. mankind can work in all directions and lift the subhuman kingdoms into heaven and bring heaven down to earth. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus constructed the shadow. when this is so, the shadow clothes itself, and the four become the seven. the quaternaries to be recognised. the precipitation of thought-forms. the quaternaries to be recognised- 311- a treatise on white magic copyright 1998 lucis trust this rule is for me one of the most difficult to explain, the reason for this being threefold: one: the number of people in physical incarnation at t

ir activity bring the outer form into manifestation; then towards the end of the evolutionary cycle both in the macrocosm and the microcosm they bring into expression the soul force and life and produce the incarnation of a fully revealed son of god, with all the powers and knowledge which divinity contains- 343- a treatise on white magic copyright 1998 lucis trust rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. the esoteric sense. the negation of the great illusion. a call to service. the new age groups and training. the esoteric sense we come now to the consideration of the last rule for magic. as we cast our minds back over this long series of instructions certain basic lines of te

or both groups, though the motivating impulse differs. but with the work of the black magician we have naught to do. that which they do is powerful in transient effect, using the word transient in its cyclic sense; but these effects must in due time cease, and be subordinated to the claims and the work of the bringers of light and of life- 349- a treatise on white magic copyright 1998 lucis trust the shadow stage is the dim and uncertain period which is found prior to dense and concrete manifestation. it does not here refer to the shadow as the counterpart in physical manifestation of the soul. it refers to one of the intermediate stages in the creative process. it is technically called the "stage of the waxing and the waning of the nebulae, and this stage precedes the appearance of the mo

essing consciousness (itself at varying stages of evolutionary development) the effect of differentiated fiery essence. this fiery essence can be known as life itself, or as the "self-shining light" or it can be known as the active form inherent in the one substance which underlies all phenomena. in this final rule for magic the fires which are considered are those of matter itself which approach the shadow and (as the old commentary symbolically expresses it "rise up from the second darkness at the call of the spirit of light and meet in their appointed place that which will absorb them and raise them to the fiery point from whence the fires of living light and radiant life have come" the negation of the great illusion the phrase in rule xv which says "that blend the fire and water" has r

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

woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swun

so that it can "hold itself steady in the light, and the development of a cultured right interpretation so that the intuitive knowledge which has been achieved may then clothe itself in the right thought forms. subservience or obedience to the plan involves something else than a vague and misty realisation that god has a plan and that we are included in it. it is more than a hiding of oneself in the shadow of the will of god. it necessitates a wise differentiation between: 1. the general perspective and the large world plan for the planet, and 2. those immediate stages of the plan in which intelligent cooperation is, at this time, and in the immediate present, demanded. a deep interest in the final root races and speculation as to the life going forward on other planets- 45- a treatise on

, the duality which becomes obvious when the dweller on the threshold and the angel of the presence face each other. this constitutes the final pair of opposites. the dweller on the threshold is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would here remind you, nevertheless, that the dweller is "one who stands before the gate of god, who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scriptures call it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality per se, is, at this stage, exceedingly potent, and the dweller embodies all the psychic an

sciousness will be found upon the third ray which is like the solar plexus centre a great clearing house for energies, and a great transmuting station, if i may use this term. the first ray technique must, therefore, do the following things and produce the following results: 1. the divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the phenomenal appearance) the shadow. this brings into functional activity upon the physical plane what is called in theosophical books, atma, or the first qualified differentiation of the monadic life. the quality is often called the spiritual will. 2. the evocation of this will produces an illumination of the mind, differing from the illumination achieved through ordinary meditation and about which much has been written

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

become a cleansing force to all i meet. 6th month the will of the soul becomes my will. i know no other. that will is love and peace and power and strength to live. it bears me on. it leads me to the cross and to the resurrection. thus only can i raise and lift my fellowmen. 7th month the presence of the soul abides with me. i walk with god by night and day. i stand with god upon the ways of men; the shadow of his presence which is the presence of my soul, reveals the god on every hand, in every man. i see divinity on every hand in every form. i think, my brother, that if you ponder upon these thoughts and if you endeavour to incorporate them into the meditation upon alignment which i earlier gave to you, you will gain in power to do god's will. the two aspects of yourself the aligned pers

no matter how active their service; yet if they were truly working from a point of tension they would forget his very existence in the work to be done for their fellowmen. 4. the chela on the thread has reached a point where the higher correspondence to the so-called "split personality" is to be found, or (to word it otherwise) where that state of consciousness, of which the split personality is the shadow and the distortion, makes its appearance. the disciple is conscious simultaneously of two states of awareness or two points of concentrated activity: a. the point of spiritual tension wherein he is focussed and which he endeavours to preserve inviolate and constant- 572- discipleship in the new age- volume i copyright 1998 lucis trust b. the focussed sphere of activity in the three worl

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ll in his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e objective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embodies all the psychic and mental

is still the most powerful, just as in the life of the aspirant, his personality is as yet the dominant predisposing factor. it is this powerful human emanation which constitutes the major glamour in the life of humanity and of the individual disciple. it is a synthesis of glamour, fused and blended by the personality ray but precipitated by the effect of the steadily influencing soul ray. it is the shadow or distortion of reality, now sensed for the first time on a large scale by the race of men and thrown into high relief by the light which shines from the angel, the transmitter of energy from the presence. and so they stand humanity and the hierarchy. and so you stand, my brother, personality and soul, with freedom to go forward into the light if you so determine or to remain static an

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ability to read it with accuracy, and how thankful you should be that such a capacity is relatively rare, or is in the possession of an initiate or of a master whose nature is love. the "sphere of radiation" is a potent instrument in service, and its extent and purity of contact should he cultivated by the pledged disciple. there is true occult teaching in the statement in the new testament that "the shadow of peter passing by healed" his aura was of such a nature that it had a beneficent effect wherever and whenever it touched or contacted those in his environment. the control of the christ over his aura was such that "he knew when virtue had gone out of him" he knew, therefore, that healing energies had poured through one of his centres to a needy person or group of persons. it is the au

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

rates kundalini latent (181) 15 "in the middle of the fifth round, the lord of mercury will, with the logos of the venus scheme and of our earth, form a temporary triangle of force (371- 391- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the planet the moon (veiling a planet) references in the secret doctrine 1 "the moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers are transfused. she now is doomed for long ages to be ever pursuing the earth, to be attracted by and to attract her progeny. constantly vampirized by her child, she revenges herself on it, by soaking it through and through with the nefarious, invisible and poisonous influence which emanates from the occult side of her nature. for

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

real harm, perhaps because i could never dislike them and could always understand why they disliked me. my husband, foster bailey, has for over twenty-five years made all my work possible. without him i feel i could have accomplished very little. where there is deep and abiding love and understanding, respect and unbroken comradeship, one is rich indeed. he has been to me a tower of strength and "the shadow of a great rock in a thirsty land" there are things which are damaged by expression in words and which sound meaningless and futile when written down. our relationship is one of them. for many lives we must have lived and worked together and we both look forward to many more. i have no more to say on this subject. what, i often ask myself, could i have done without the understanding fri

i may be considered by some as elusive as an eel but i do leave people free. it was this contact with the general public that slowly began to start in 1921 and inaugurated a very difficult period in my life. i have always felt that i should astrologically have cancer rising because i like to hide and not be seen and the verse in the bible that has always seemed to me to be so important refers to "the shadow of a great rock in a thirsty land" many of the leading astrologers have amused themselves by attempting to cast my horoscope. most of them have given me leo rising because they regard me as so individual. only one of them has ever given me cancer rising and he had insight and sympathy with my problem of publicity, and i think that inclined him to make cancer my rising sign. however, i b

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

ed, to be properly considered and dealt with rationally, sanely, intelligently and spiritually; it will require all the factors mentioned to lift humanity out of the darkness of disease into established and radiant health. certain of the masters are dealing with this problem in relation to the other kingdoms in nature, for there will be no true escape for man whilst his environment is still under the shadow of disease. much that i could tell you in this connection would sound fanciful and would call forth the scoffing amusement of the hardboiled scientist. the theories held by mankind as to the origin of diseases, and the recognition of bacteria and germs and similar intruding organisms are largely correct, but this is so only if you bear in mind that they are in reality effects of causes

thought-directed; it concerns the direction of energy currents or their abstraction, and this is another way of speaking about radiation and magnetism. every initiate is a healer, and the more advanced the initiate the less is he occupied with the intricacies of centres and forces, energies and their direction. he heals automatically, as was the case with the initiate, peter; of him we read that "the shadow of peter passing by healed everyone of them" the major difference to be seen in the interim (an interim of many, many thousands of years) between the type of healing mentioned above and the work of a less advanced healer, will be that those healers who are trained physicians and accredited medical men as well as spiritual healers will have a great advantage over the untrained healer, be

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ng yourself for revelation, through a deep understanding of the initiator in yourself. each of you has to initiate your own individual crises; there is no one else who is responsible. each of you together initiates the activity for which the group is responsible and for which you have been brought together; each of you initiates himself into the presence, through the medium of the angel, and into the shadow of the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" togethe

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

nd bringing- 52- the externalisation of the hierarchy copyright 1998 lucis trust us safely and satisfactorily to our present point of development. the buddha, whose festival we are celebrating, and the christ, who expresses to us the unchanging love of god, are still with us, and the hierarchy stands as a bulwark of strength between us and possible disaster; this centre of spiritual life is "like the shadow of a great rock in a weary land. the second thing i would have you all remember is that mankind has marched steadily forward from a state of blind ignorance and unawareness to one of an intelligent preoccupation with life and a growing sense of responsibility. this sense of responsibility, which is awakening in all of you, is on its present large scale relatively new and is one of the f

h and express brotherhood have produced most successfully a certain changed attitude in the race, a new orientation to the life of the spirit, and a focussed intention to move forward. that was the desired goal and that goal has now been reached. the right attitude is now present in many people in every race, and it is the recognition of this which has called forth the activity of the brothers of the shadow at this time. they realise that the time of their power is shortening. the hold of the materialistic values over man is steadily becoming weaker. so far has man progressed that there are enough people in the world today to turn the tide if they can be aroused from their apathy. i tried to arouse them to speed and clear thinking between the years 1932-1938 but though something was accomp

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

tion into love the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it play

brief instructions to deal adequately with the will aspect of divinity, nor would it profit at this time. aspirants have to learn the nature of the will by the power of inner- 30- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust illumination and by certain intelligent recognitions. they learn the nature of the self through the aid of the personality, the shadow or distortion of the divine will. they pass from the expression of the will which is purely selfish, self-sufficient and self-focussed, to the grasp of the group will and to the effort to embody that group will. this group will is always concerned with that which is not the will of the separated self. as this ability to be selflessly decentralised grows and develops, the aspirant reache

s to this day and generation. i make no prophetical predictions, i only indicate possibility. when the avatar has made his appearance, then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful silent will "then will the sons of men respond. then will a newer light shine forth into the dismal weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, b

ALICE BAILEY THE LABOURS OF HERCULES

ever having any external sign of selfishness, are intensely selfish ill their inner spiritual aspiration (p. 360, the mahatma letters to a.p. sinnett. and later he holds out before us a stupendous ideal which cuts at the root of spiritual selfishness "in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist, there lurks the shadow of desire for self-benefit. hercules, the disciple, has known the touch of the higher self, but he did not know enough to stay with nereus. so he turns south, or back into the world. he has had his high moment, when he transcended his brain consciousness and held converse with his soul. but this does not last, and he drops back into the brain consciousness and enters upon another experi

AN INTRO TO STUDY OF THE KABALAH

s the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet s

APOCRYPHON OF JOHN

le creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent (which is) the way he came down. and the luminous epinoia was hidden in adam, in order that the archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him

f the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the f

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

nic templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its marshal, pierre d'aumont, who escaped with a few other knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dreams ascribe it, when emblematic freemasonry emerged it was- ex hypothesi-a product of the union between knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first mason

BEHOLDERS OF NIGHT

nd retrieval system, without permission in writing from the publisher. for information address: seo vebooks http//stores.ebay.com/seo vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservadecthe beholders of night an exploration of the shadow luciferian path by michael w. ford october 2002 0) the luciferian essence that the roots of traditional witchcraft as they have emerged passes beyond western culture as a cornerstone of middle-eastern origins, while reemerging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, th

ll the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft

limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to break free from the accepted order, an often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which w

and path. as the saturn sphere is connected with demiurge saturnus, or satanas, the self is the avenue of which this planetary influence is found. saturn, as being held in two octaves or rays, is itself a means of psychic isolation from which the psyche is refined to a deified level. the watchers, or fallen angels of ancient lore are the guardians of the path of the wise. such angels dwell within the shadow gardens of twilight, of dreams and the nightside of being. we must listen closely, for their wisdom is that of the gifts of lucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. t

dual. arimanius frowned, the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense

lame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from

nt. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and

vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside world of atavisms and the lesser and greater famulus of the self, that the sabbatic path awakens our potential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas grant, armiluss faust, charles gonzales, aaron besson, frater scorpius nokmet, stephen cass, nathan harris (red priory) and the independent initiates of th

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

; fasten with a copper spike a whip of bamboo, pine, or cane produced from red rock and without the tip and bottom of an arm-length iron knife; make red with knife-blood and vermillion; and offer good ornaments and calculations. within that, write [words] derived from the life wheel and mantra tantra with knife blood and vermillion. i supplicate to be associated [with the deity] like the body and the shadow. completely strike down my wrathful enemies! samaya. rgya rgya rgya" speak thus, and on the top of the spear write the glorious tamdrin mantra. on the bottom of the spear write the three words bod,446 rbad,447 bsad;448 and on the surface of a pha wang [long bu] stone within the iron of the spear write [the syllable] tri [318] with human skin, wrap into a roll a ma..ala of the life stone

BLAVATSKY H P ANTHROPOGENESIS

s were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when the race became old, the old waters mixed with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman

title is a reference to their mode of birth, these pitris being stated to have issued from brahma's "body of twilight (see the puranas- 21. when the race became old, the old waters mixed with the fresher waters (a; when the drops became turbid, they vanished and disappeared, in the new stream, in the hot stream of life. the outer of the first became the inner of the second (b. the old wing became the shadow, and the shadow of the wing (c (a) the old (primitive) race merged in the second race, and became one with it (b) this is the mysterious process of transformation and evolution of mankind. the material of the first forms- shadowy, ethereal, and negative- was drawn or absorbed into, and thus became the complement of the forms of the second race. the commentary explains this by saying tha

own "sweat-born" progeny, more solid than their own. the old form vanished and was absorbed by, disappeared in, the new form, more human and physical. there was no death in those days of a period more blissful than the golden age; but the first, or parent material was used for the formation of the new being, to form the body and even the inner or lower principles or bodies of the progeny (c) when the shadow retires, i.e. when the astral body becomes covered with more solid flesh, man develops a physical body. the "wing" or the ethereal form that produced its shadow and image, became the shadow of the astral body and its own progeny. the expression is queer but original. as there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained

h a circle formed of spirals. this is tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. coiled within, so as to follow the spirals, lies the serpent- emblem of wisdom and eternity- the dual androgyne; the cycle representing ennoia, or the divine mind (a power which does not create but which must assimilate, and the serpent, the agathodaemon, the ophis, the shadow of the light (non-eternal, yet the greatest divine light on our plane. both were the logoi of the ophites: or the unity as logos manifesting itself as a double principle of good and evil" were it light alone, inactive and absolute, the human mind could not appreciate nor even realise it. shadow is that which enables light to manifest itself, and gives it objective reality. therefore, sh

the limbo of illusion, of which theology makes a region bordering on hell, is simply our globe, the earth, and thus satan is called- 33. the angel of the manifest worlds" it is "satan who is the god of our planet and the only god" and this without any allusive metaphor to its wickedness and depravity. for he is one with the logos "the first son, eldest of the gods" in the order[[vol. 2, page] 235 the shadow of god. of microcosmic (divine) evolution; saturn (satan, astronomically "is the seventh and last in the order of macrocosmic emanation, being the circumference of the kingdom of which phoebus (the light of wisdom, also the sun) is the centre" the gnostics were right, then, in calling the jewish god "an angel of matter" or he who breathed (conscious) life into adam, and he whose planet

heaven the hosts of michael; in the abyss (the manifested world) the legions of satan. these are the unmanifest and the manifest; the free and the bound (in matter: the virginal and the fallen. and both are the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan is the shadow of the lord: god in the manifested world "the throne of satan is the footstool of adonai- that footstool being the whole kosmos (vide part ii "is pleroma satan's lair) when the church, therefore, curses satan, it curses the cosmic reflection of god; it anathematizes god made manifest in matter or in the objective; it maledicts god, or the ever-incomprehensible wisdom, revealing itself a

its of life and forming his linga sarira. now, as everything proceeds cyclically, the evolution of man like everything else, the order in which he is generated is described fully in the eastern teachings, whereas it is only hinted at in the kabala. says the book of dzyan with regard to primeval man when first projected by the "boneless" the incorporeal creator "first, the breath, then buddhi, and the shadow-son (the body) were 'created' but where was the pivot (the middle principle, manas? man is doomed. when alone, the indiscrete (undifferentiated element) and the vahan (buddhi- the cause of the causeless- break asunder from manifested life "unless cemented and held together by the middle principle, the vehicle of the personal consciousness of jiva; explains the commentary. in other words

essence of the seven (pitris, governors) and her own; the fire and the spirit and nature (the noumenon of matter; which (commingling) forthwith brought forth seven men of opposite sexes (negative and positive) according to the essences of the seven governors (divine pymander, chap. i, sect. 16) thus saith hermes, the thrice great initiate "the power of the[[footnote(s* nature is the natural body, the shadow of the progenitors; and* man is the "heavenly man" as already stated* the "pymander" of our museums and libraries is an abridgement of one of the books of thoth, by a platonist of alexandria. in the third century it was remodelled after old hebrew and phoenician mss. by a jewish kabalist, and called the "genesis of enoch" but even its disfigured remnants show how closely its text agrees

first initiators into, and founders of the mysteries. the genesis of enoch disappeared only very lately among the kabalists. guillaume[[footnote continued on next page[[vol. 2, page] 268 the secret doctrine. thought divine" st. paul, another initiate, called our world "the enigmatical mirror of pure truth" and st. gregory, of nazianzen, corroborated hermes by stating that "things visible are but the shadow and delineation of things that we cannot see" it is an eternal combination, and images are repeated from the higher rung of the ladder of being down to the lower. the "fall of the angels" and the "war in heaven" are repeated on every plane, the lower "mirror" disfiguring the image of the superior mirror, and each repeating it in its own way. thus the christian dogmas are but the reminis

BLAVATSKY H P COSMOGENESIS

s a miniature embryo in its seed (a physical characteristic, but its prototype is present in an ideal form in the astral light from "dawn" to "night" during the manvantaric period, like everything else, as a matter of fact, in this objective universe; from man down to mite, from giant trees down to the tiniest blades of grass. all this, teaches the hidden science, is but the temporary reflection, the shadow of the eternal ideal prototype in divine thought- the word "eternal" note well again, standing here only in the sense of "aeon" as lasting throughout the seemingly interminable, but still limited cycle of activity, called by us manvantara. for what is the real esoteric meaning of manvantara, or rather a manu-antara? it means, esoterically "between two manus" of whom there are fourteen i

h the egyptians, as with the gnostics. in the "book of hermes" pymander, the oldest and the most spiritual of the logoi of the western continent, appears to hermes in the shape of a fiery dragon of "light, fire, and flame" pymander, the "thought divine" personified, says: the light is me, i am the nous (the mind or manu, i am thy god, and i am far older than the human principle which escapes from the shadow("darkness" or the concealed deity. i am the germ of thought, the resplendent word, the son of god. all that thus sees and hears in thee is the verbum of the master, it is the thought (mahat) which is god, the father[[footnote(s* the astral light, or the aether, of the ancient pagans (for the name of astral light is quite modern) is spirit-matter. beginning with the pure spiritual plane

h round, her mother moon will have dissolved[[footnote continued on next page[[vol. 1, page] 156 the secret doctrine. the lowest globe of our planetary ring- globe d, our earth- all its life, energy and powers; and, having transferred them to a new centre becoming virtually a dead planet, in which rotation has almost ceased since the birth of our globe. the moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers and "principles" are transfused. she now is doomed for long ages to be ever pursuing the earth, to be attracted by and to attract her progeny. constantly vampirised by her child, she revenges herself on it by soaking it through and through with the nefarious, invisible, and poisoned influence which emanates from the occult side of

hat the "soul (the ego or self) of the defunct is said to be living in eternity: it is immortal "co-eval with, and disappearing with the solar boat" i.e, for the cycle of necessity. this "soul" emerges from the tiaou (the realm of the cause of life) and joins the living on earth by day, to return to tiaou every night. this expresses the periodical existences of the ego (book of the dead, cvxliii) the shadow, the astral form, is annihilated "devoured by the uraeus (cxlix, 51, the manes will be annihilated; the two twins (the 4th and 5th principles) will be scattered; but the soul-bird "the divine swallow- and the uraeus of flame (manas and atma-buddhi) will live in the eternity, for they are their mother's husbands* like alone produces like. the earth gives man his body, the gods (dhyanis)

t man) the thread between the silent watcher and his shadow becomes more[[footnote(s* phallic worship has developed only with the loss of the keys to the true meaning of the symbols. it was the last and most fatal turning point from the highway of truth and divine knowledge into the side path of fiction, raised into dogma through human falsification and hierarchic ambition[[vol. 1, page] 265 man, the shadow of his prototype. strong and radiant with every change (re-incarnation (a. the morning sun-light has changed into noon-day glory (a) this sentence "the thread between the silent watcher and his shadow (man) becomes stronger- with every re-incarnation- is another psychological mystery, that will find its explanation in book ii. for the present it will suffice to say that the "watcher" an

silent watcher and his shadow (man) becomes stronger- with every re-incarnation- is another psychological mystery, that will find its explanation in book ii. for the present it will suffice to say that the "watcher" and his "shadows- the latter numbering as many as there are re-incarnations for the monad- are one. the watcher, or the divine prototype, is at the upper rung of the ladder of being; the shadow, at the lower. withal, the monad of every living being, unless his moral turpitude breaks the connection and runs loose and "astray into the lunar path- to use the occult expression- is an individual dhyan chohan, distinct from others, a kind of spiritual individuality of its own, during one special manvantara. its primary, the spirit (atman) is one, of course, with paramatma (the one u

g shut thy door, pray to thy father which is in secret" matt. vi. our father is within us "in secret" our 7th principle, in the "inner chamber" of our soul perception "the kingdom of heaven" and of god "is within us" says jesus, not outside. why are christians so absolutely blind to the self-evident meaning of the words of wisdom they delight in mechanically repeating[[vol. 1, page] 281 matter is the shadow of spirit. whatever science may think, however- and exact science is a fickle dame, as we all know by experience- occultism knows and teaches differently, from time immemorial- from manu and hermes down to paracelsus and his successors. thus hermes, the thrice great trismegistus, says "oh, my son, matter becomes; formerly it was; for matter is the vehicle of becoming* becoming is the mo

ure that do not so regard it? but no clean and thoughtful mind could so regard them. we have travelled far, and unclean have been the paths, since those old anchorites first spoke of god and the soul in the solemn depths of their first sanctuaries. let us not smile at their mode of tracing the infinite and the incomprehensible cause throughout all the mysteries of nature, lest by so doing we cast the shadow of our own grossness on their patriarchal simplicity("progress of religious ideas" vol. 1, p. 17, et seq[[vol. 1, page] 359 the egg-born god. vi. the mundane egg. whence this universal symbol? the egg was incorporated as a sacred sign in the cosmogony of every people on the earth, and was revered both on account of its form and its inner mystery. from the earliest mental conceptions of

found on the hawk-head of that god. haroiri is khnoum* ammon or mon, the "hidden" the supreme spirit[[vol. 1, page] 367 the scandinavian logos. ammon-ra, the generator, is the secondary aspect of the concealed deity. khnoum was adored at elephanta and philoe* ammon at thebes. but it is emepht, the one, supreme planetary principle, who blows the egg out of his mouth, and who is, therefore, brahma. the shadow of the deity, kosmic and universal, of that which broods over and permeates the egg with its vivifying spirit until the germ contained in it is ripe, was the mystery god whose name was unpronounceable. it is phtah, however "he who opens" the opener of life and death* who proceeds from the egg of the world to begin his dual work (book of numbers) according to the greeks, the phantom form

BLUE EQUINOX

come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! the equinox 74 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed!

the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. liber lxv 75 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child miught not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 52. all night they danced and sang; but thou

ess of heart come hither, and listen: for it is i, to mega qhrion, who gave this law unto everyone that holdeth himself holy. it is i, not another, that willeth your whole freedom, and the arising within you of full knowledge and power. behold! the kingdom of god is within you, even as the sun standeth eternal in the heavens, equal at midnight and at noon. he riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. let me then declare unto you the mystery of this law, as it hath been made known unto me in divers places, upon the mountains and in the deserts, but also in great cities, which thing i speak unto you for your comfort and good courage. and so be it unto all of you. know first, that from the law spring four rays or emanation

s it easy to attach any meaning to the statement that mars and mercury were once suns. the theories of transmigration of personality involved are a little difficult! the equinox 58 55. be, o lanoo, like them. give light and comfort to the toiling pilgrim, and seek out him who knows still less than thou; who in his wretched desolation sits starving for the bread of wisdom and the bread which feeds the shadow, without a teacher, hope or consolation, and. let him hear the law. this charge is very important to all students of whatever grade. everyone.s first duty is to himself, and to his progress in the path; but his second duty, which presses the first hard, is to give assistance to those not so advanced. 56. tell him, o candidate, that he who makes of pride and self-regard bond-maidens to d

k of darkness is upon the deep of matter; within its folds i struggle. beneath my gaze it deepens, lord; it is dispelled beneath the waving of thy hand. a shadow moveth, creeping hike the stretching serpent coils. it grows, swells out and disappears in darkness. in this passage a definite vision is presented to the lanoo. this can be done by an adept, and sometimes it is a useful method. 9. it is the shadow of thyself outside the path, cast on the darkness of thy sins. this charming poetic image should not be taken literally. 10 .yea, lord; i see the path; its foot in mire, its summit lost in glorious hight nirvanic. and now i see the ever narrowing portals on the hard and thorny way to gnyana. this continues a vision which resembles, only more painfully, the coloured prints of the broad a

on the way. 14. for, o disciple! before thou wert made fit to meet thy teacher face to face, thy master light to light, what wert thou told? the old trouble recurs. we cannot tell quite clearly in what stage the disciple is supposed to be with regard to any given piece of instruction. 15. before thou canst approach the foremost gate thou hast to learn to part thy body from thy mind, to dissipate the shadow, and to live in the eternal. for this, thou hast to live and breathe in all, as all that thou perceivest breathes in thee; to feel thyself abiding in all things, all things in self. in verse 13 we were told to master the paramitas before approaching the last gate. now the author harks back to what he had to do before he approached the first gate, but this may be regarded as a sort of a

ne with the over-soul,.or, break away. this is a somewhat high-flown description.it is little more than an advocacy of docility, a quiet acceptance of the situation as it is, and an acquiescence in the ultimate sublime the seven portals 87 purpose. the question of the crossing of the abyss now arises, and we reach a consideration of the brothers of the left hand path. 24. thus do the .brothers of the shadow..the murderers of their souls, the dread dad-dugpa clan .the brothers of the shadow. or of the left hand path are very carefully explained in liber 418. the exempt adept, when he has to proceed, has a choice either to fling himself into the abyss by all that he has and is being torn away, or to shut himself up to do what he imagines to be continuing with his personal development on very

rms our interpretation of these verses. the seven portals 107 69. the fearless warrior, his precious life-blood oozing from his wide and gaping wounds, will still attack the foe, drive him from out his stronghold, vanquish him, ere he himself expires. act then, all ye who fail and suffer, act like him; and from the stronghold of your soul, chase all your foes away.ambition, anger, hatred, e.en to the shadow of desire.when even you have failed. 70. remember, thou that fightest for man.s liberation, each failure is success, and each sincere attempt wins its reward in time. the holy germs that sprout and grow unseen in the disciple.s soul, their stalks wax strong at each new trial, they bend like reeds but never break, nor can they e.er be lost. but when the hour has struck they blossom forth

BOOK OF BLACK SERPENT

ld 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping up

BOOK OF PLEASURE

he at once sets his limit and servility*(2) just a natural desire*(3) this is a short formula for those whose belief is full in the the book of pleasure (self love) get any book for free on: www.abika.com 27 law, are house holders following their desires. the formula holds good for any purpose*(4) illustration, the loss of faith in a friend, or an union that did not fulfill expectations. casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecst

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

te" priest/ess "to the sabbat" all "to the sabbat\ with priest and priestess leading, the coven moves deosil around the circle, walking or dancing. circle as many times as you wish. priest/ess starts a hymn to the gods and all join in. finally, all halt and stop singing "now has our lord reached the zenith of his journey "now does he turn to face the lady "though apart they are one 'they are both the shadow and the light" then follows an enactment of a seasonal motif (e.g. the midpoint in the sun's winter journey; sweeping out the old and starting anew; the running of the priests of the lupercalia, at the ancient roman festival; the preparation of seed-grain for growing in the spring; the inviting of the goddess of fertility to enter into the house and lodge therein. bell is rung seven tim

CASE PAUL F THE BOOK OF TOKENS

ilver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering th

o k e n s 7 the lake of fire is that divine understanding which cometh to a man who succeedeth in contemplation. as did our father abraham, and the last day is the time of that achievement. then shall all things pass away for that man. and he shall behold all things anew. and the prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearan

it goes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings, which adds up to 200, the numeral value of the letter resh. compare this with the conclusion of the rosicrucian fama fraternitatis, which ends, sub umbra alarum tuarum, jehova "under the shadow of thy wings, jehovah [177] the book of tokens in the last section the key-word is the noun sheer, sh i r "a song. this has the same numeral value, 510, as th. letter-name resh, r i sh, and is spelt with the same letters, in a different order. the word face, in the last line, is a direct play upon the meaning of the letter-name [178] the meditation on shin* 1 i am the circle of eternal

ildren. that many readers of the book of tokens may in this life come to know that secret, so that by reason of their transformed consciousness they may truly be "more than men, truly numbered among the "immortals, is the earnest prayer of those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of person

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ther over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns challenge into opportunity, effort and perseverance. he represents the joy of jupiter tempered by experience, the expansiveness of jupiter held in check by caution. saturn was the roman form of cronus, greek god of time, who was deposed by his son jupiter, after he had refused to allo

CASTING THE CIRCLE

on and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

a of faith: christianizing the american people (cambridge, mass: harvard university press, 1990; john brooke, the refiner's fire: the making of mormon cosmology, 1644.1844 (new york: cambridge university press, 1994. for a theoretical statement on african-based traditions in america, see herskovits, myth of the negro past, pp. 242.43; and raboteau, slave religion, p. 59. 18. herbert leventhal, in the shadow of the enlightenment: occultism and renaissance science in eighteenth- century america (new york: new york university press, 1976; jon butler "magic, astrology, and the early american religious heritage, 1600.1760" american historical review 84 (1979: 317.46. 19. arna bontemps and langston hughes, the book of negro folklore (new york: arno press, 1969, pp. 58.59; margaret jackson "folkl

tom peete cross "witchcraft in north carolina" studies in philology 16, no. 3 (1919: 220.24; richard b. davis "the devil in virginia in the seventeenth century" virginia magazine of history and biography 65 (april 1957; james kences "some unexplored relationships of essex country witchcraft to the indian wars of 1675 and 1689" essex institute historical collections 20 (1984; herbert leventhal, in the shadow of the enlightenment: occultism and renaissance science in eighteenth-century america (new york: new york university press, 1976, p. 120. on race and witchcraft see timothy mcmillan "black magic: witchcraft, race and resistance in colonial new england" journal of black studies 1 (september 1994. in the early south, responses to witchcraft occurred in contained outbursts. see\ 185\ for e

CHRONOLOGIA RORISPERGIUS

aw was appointed master of works for all royal building projects for king james vi (later to become james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley in cracow bruno's expulsion of the triumphant beast published. in london, alexander dickson the scottish disciple of bruno, published a book on the hermetic art of memory: on the shadow of reason and judgement. hermetic concepts later become an influence on scottish mason craft perhaps via dic(k)son through william schaw's statutes. 1585 petrus bongus mysticae numerorum asserts pythagoras derived from the cabbalists 1586-1652 pietro della valle. travelled extensively in the levant (1614-26, bringing back with him to italy egyptian mummies and coptic manuscripts. 1586-1

COLLIER IRENE CHINESE MYTHOLOGY

her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the spring and summer, the bright and the dry land. they struggle with each other for supremacy. from their struggle comes the dynamic which drives the whole of life. for they are found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they each carry the seed of the other wit

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

n the bilderberg group. henry kissinger described him as "one of the people in this world i like the most".39 european royalty was represented by two regular attenders, queen beatrix of the netherlands (comm 300, the daughter of prince bernhard, and queen sophia of spain. the british delegation included john smith,40 the late leader of the labour party, who was also a trilateralist; gordon brown, the shadow labour chancellor; andrew knight; lord roll of ipsden; lawrence freedman, the head of the department of war studies at kings college; christopher hogg, the chairman of courtaulds; and patrick wright, the permanent undersecretary of state and head of the diplomatic service. manfred worner, the late secretary general of nato, was there and so was john r. galvin, the supreme allied command

lord boardman, chairman of the national westminster bank; henry j. heinz ii, chairman of heinz and co; paul r. jolles, chairman of nestle s.a; john sainsbury, chairman of j. sainsbury pic; conrad black; andrew knight; and paul a. volcker, the chairman of the us federal reserve, also an executive of the cfr and the trilateral commission. 41 the spotlight, special report on the bilderberg group and the shadow government (reprint, september 1991) 42 publicity material, european-atlantic group, 6 gertrude street, chelsea, london sw10 ojn 43 where i use the term (tc) or (cfr) after a person's name it denotes someone who is a member of those organisations, had been a member, or would later become one. as with the bilderberg group, it does not necessarily mean that these people all know what is g

DAVID ICKE CHILDREN OF THE MATRIX

the world. unseen they walk among thee in places where the rites have been said; again as time passes onward, shall they take the semblance of men "called, may they be, by the master who knows the white or the black, but only the white master may control and bind them while in the flesh "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear "know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" within that passage, whatever its origin may be, you have the story of life on earth over hundreds of thousands of years and the source of those

shift into their true form and the people can see who is really ruling them. they live is available through the bookends section of my website. when we find the right sound frequency the same will happen among those in power today. when it does, can i be wherever the windsors are, please "seek not the kingdom of shadows, for evil will surely appear, for only the master of brightness shall conquer the shadow of fear..know ye, o my brother, that fear is an obstacle great; be master of all in the brightness, the shadow will soon disappear. hear ye, and heed my wisdom, the voice of light is clear, seek the valley of shadow and light only will appear" those who dabble in what has become known as the "occult" open themselves to manipulation by the lower fourth dimension, that home for many misgu

DAVID ICKE THE BIGGEST SECRET

wounds suffered by the mythical hiramabiff according to freemasonic legend and initiation. bill cooper, a former operativewith us naval intelligence, believes that the mythical freemason hero, hiram abiff, isreally a symbol for jacques de molay, the grand master of the knights templar whenthey were purged in france in 1307. de molay was burnt to death on the ile de la cite,the original paris, in the shadow of notre dame cathedral, which the templars hadbuilt on a former site of worship to the goddess diana. his death was ordered by theroman church inquisition with support from king phillipe the fair, who could wellhave been under the control of the priory of sion. cooper says that the assassination ofjfk was the revenge of the knights templar against the church, the state and thepeople. k

DEMONIC BIBLE

should now take care of itself- if there is a numinous goal to strive for. in brief, the great art of the past has enabled us to achieve an understanding of ourselves- it has brought us to individuation, to the wisdom of a genuine adeptship founded upon the reconciliation of opposites. we have discovered and learnt to know ourselves- and have discovered the unity, the wholeness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great a

DIABOLUS

he opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the

ds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcery, thus cannot be judged within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn

being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god

rom his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of iblis, thus becoming like lucifer. the shadow is the testing force from which you may create and manifest 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

DION FORTUNE MYSTICAL QABALA

duction as freely as we take ours from the bible. for to thern reproduction was a sacred process, and they referred to it, not with ribaldry, but with reverence. if we want to understand them, we must approach their teaching on the subject of the life-source and life-force in the same spirit in which they approached it, and no one whose eyes are not blinded by prejudice, or who does not stand in the shadow thrown by his own unsolved problems, can fail to realise that our present-day attitude towards life would be both saner and sweeter for a leavening of pagan common sense and discernment. 26. the principles of maleness and femaleness as mamfested in chokmah and binah represent more than mere positivity and negativity, activity and passivity. chokmah, the all-begetter, is a vehicle of pri

he tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spirit

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

d concerning it; but from the passage in the text of unas,[2] where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early date its position in relation to man was well defined. from the collection of illustrations which dr. birch appended to his paper on the shade or shadow of the dead,[3] it is quite clear that in later times at least the shadow was always associated with the soul and was believed to be always near it; and this view is [1. recueil de travaux, t. v, p. 184 (l. 168. 2. recueil de travaux, p.62 (l. 523. 3. see trans. soc. bibl. arch, vol. viii, p. 386-97] p. lxvii supported by a passage in the xciind chapter of the book of the dead,[1] where it is said- em xena ba-a sauti xaibit-a un uat the doctrine of eternal li

n neter-khert (see pp. 112, 318, and pl. 17) the two incense burners which stand, one at the head and one at the foot of the bier, are peculiar to the papyrus of ani [1. naville, einleitung, p. 97] p. cli list of chapters. chapter xci "the chapter of not letting the soul of a man be captive in neter-khert (see pp. 114, 319, and pl. 17) chapter xcii "the chapter of opening the tomb to the soul and the shadow, of coming forth by day, and of getting power over the legs (see pp. 115, 319, and pl. 17) the vignette of this chapter is unusual and of great interest, for in it ani's soul accompanies his shadow. chapter xciii "the chapter of not letting a man pass over to the east in neter-khert (see pp. 109, 317, and pl. 17) the vignette as here given is peculiar to the papyrus of ani. chapter xcii

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

at comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspir

ELLIS LOW TWELVE 1907

one. i had the drop on him and swore he should not escape me. my second impulse was not to wait, but to bring him down before he turned his head to scan his surroundings. but there was something in such an act at which i revolted. unspeakable wretch though he was, and deserving of death ten times over, i shrank from a cold-blooded snuffing out of the apache leader. no; i should wait and give him the shadow of a chance. i have said that the smothering heat of the days was followed by a chilliness at night which was one of our greatest trials on that memorable campaign. the grim chieftain had a blanket about his shoulders, as if he needed it for comfort. as he stood his side was toward me and his rough, irregular profile was thus brought out plainly. the strained situation had lasted no mor

an a minute when it became plain to me that geronimo had come here to meet some one. his attitude was that of expectancy, and with all his wonderful faculties alert, he was peering fixedly a little to the left, from which direction his visitor probably was to advance. all doubt on this point was removed when from that point a second form came out of the gloom, with no more noise than that made by the shadow of the cloud which glided over the hills. my heart beat faster than before, for the instant thought was that the chief had moved out from his camp to meet one of our scouts, who was bearing him news of our movements. such treachery had aided him more than once to escape from critical situations, and now it was about to occur again. my anxiety was to identify the traitor. i preferred to

ich i have alluded excamping on his trail 113 tended for several miles, almost to the edge of the town. if mcgibbon should learn of my coming, it would be the easiest thing in the world for him to form an ambuscade and empty half of my saddles at the first fire. because of this fact, i halted my men a mile out, and rode forward alone until close to the town, when i dismounted and tied my horse in the shadow of the trees, for the night was a bright, moonlight one. i was doing a risky thing, for i was taking the chances which i would not permit my men to run, but i relied upon the partial disguise of my slouch hat and the fact that forty or fifty men would not be likely to fire upon a single horseman whose identity they did not know, when they were waiting to receive a whole company of raide

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod

spirit and breath identified with each other.an identification continued in the latin spiritus and the greek pneuma, as well as appearing in other languages. it is possible that the breath, which in some climates readily condenses in cold air to a white mist, might be regarded as the stuff that ghosts are made of. the misty nature of the ghost may also have resulted from an early speculation that the shadow is related to soul. thus animistic ideas of the soul offer an explanation of apparitions. ancient religion also had a belief in a host of spirits that had never taken bodies.true supernatural beings, as distinct from souls, i.e, gods, elementary spirits, and those evil spirits to which were attributed disease, disaster, possession, and bewitchment. the ancient deities may have evolved i

tions. london, 1727. dingwall, eric j, and trevor h. hall. four modern ghosts. london, 1958. dingwall, eric j, k. m. goldney, and trevor h. hall. the haunting of borley rectory. london: duckworth, 1955. flammarion, camille. death& its mystery. 3 vols. new york: century, 1921.23. haunted houses. paris, 1924. reprint, new york: appleton, 1924. reprint, detroit: gale research, 1971. garland, hamlin. the shadow world. new york, 1908. gurney, edmund, f. w. h. myers, and frank podmore. phantasms of the living. london: trubner, 1886. abridged ed. new hyde park, n.y: university books, 1962. hamel, frank. human animals. london, 1915. reprint, new hyde park, n.y: university books, 1969. hibbert, samuel. sketches of the philosophy of apparitions. edinburgh, 1825. lang, andrew. book of dreams& ghosts

as the flower. on examination the piece of cloth was found to be a scrap of mummy cloth, still aromatic with the perfumes used for embalming. it contained 2,584 meshes to the square inch. it speaks for the previous preparation of apports that the british medium kathleen barkel saw in the room of the british college of psychic science in which heinrich melzer was to hold an apport seance in 1926, the shadow of a bunch of violets near the electric light bulb. at the seance that evening a quantity of violets did, indeed, appear. however, as melzer was once detected in fraud, a more practiced explanation would be that the flowers had indeed been prepared and hidden near the light bulb, throwing a shadow. another early medium, famous for her flower and fruit apports, was agnes guppy-volckman

municator. the latter may succeed in convincing the writer of his sincerity, erudition, and high moral purpose. he has his own means of identification. from the sensation produced in the hand the automatist recognizes the presence of the well-known control of the appearance of an intruder. occasionally the writing is attributed to preposterous sources. victor hugo received automatic messages from the shadow of the tomb and the ass of balaam. and jules bois quoted questions in le mirage moderne to which the lion of androcles gave the answers. the communicator often avails himself or herself of the services of an amanuensis who appears to have more skill in performing the psychic feat of communication. in the seances of stainton moses, rector acted as amanuensis for imperator and many others

ds of other people who have attempted similar feats, the claims made for corrales remain doubtful (see also teleportation) correspondences, doctrine of central idea in the work of swedish seer emanuel swedenborg (1688.1772. swedenborg, in contrast to the new opinion of his intellectual colleagues that reality was basically found in the visible material world, argued that everything visible is but the shadow of a corresponding spiritual reality. ultimately, he believed the nature of the connection with the spiritual world is most easily realized through a knowledge of the correspondences found in the bible. swedenborg devoted a considerable part of his life to writing a 12-volume commentary on the books of genesis and exodus (arcana coelestia (1905.10) and several volumes on the book of rev

e magical world of aleister crowley. new york: coward, mccann& geoghegan, 1978. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. parfitt, will, and a. drylie. a crowley cross-index. avon, england: zro, 1976. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the king of the shadow realm. london: duckworth, 1989. crucifixion, gnostic conception of gnosticism was a pre-christian religious movement that competed with christianity for a number of centuries, beginning in the first century c.e. gnosticism developed its own form of christian theology, an alternative to that presented in the writings later assembled as the new testament. a basic tenet of gnosticism is th

sychological subjects. she was born october 30, 1890, in neuilly-sur-seine, and studied at the ecole des langues orientales vivantes, paris, the institut de phonetique malais, and the sorbonne, where she received her doctorate in 1944. cuisinier studied magic beliefs and rituals among asian peoples and published books on social geography and sociology, sacred dance in indochina and indonesia, and the shadow play in kelantan. she also reviewed books for the international journal of parapsychology. culpepper, nicolas (1616.1654) nicolas culpepper, one of the most influential astrologers of all time, was born in ockley, surrey, england, on october 18, 1616. his father died shortly before he was born and he was raised by his mother and her father, a church of england minister who taught him gr

he whole they made her life miserable. her mother discouraged her telling stories of unseen visitors, and the family doctor terrorized her by warning that those who see things that do not exist are usually mad and become dangerous. a long cruise in 1867 on a boat that her father captained was the brightest recollection of her teens. the sleepwalking that had troubled her earlier was now cured and the shadow people stayed away, but the happiness that was hers for many weeks was finally marred by the terrifying vision of a shadow ship that passed right through their own. another unusual experience befell her later at the end of the school term. she had to write an essay on nature. she could not manage a single thought. the last night came and even then she went to bed in despair, praying in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

knot-tying experiments on an endless cord were successfully repeated with eglinton by a dr. nichols in his own house. mina crandon( margery) also rivaled zollner s experiments by demonstrating the paranormal linking of two rings made of different woods (see matter passing through matter. the fraudproof trick table of harry price was lifted by margery in sittings in london. the telekinetoscope and the shadow apparatus of the same researcher provided some extraordinary phenomena in the presence of stella c. in the national laboratory of psychical research. the first demand that a scientific american committee submitted to walter, margery s control, at the time of this well-known investigation was to produce movements inside a closed and sealed space. for this purpose a sealed glass jar with

as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter, and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god disfigured by their wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with dejected or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: may

variation that had grown out of his own magical experiments with what was termed the shadowside or backside of the kabalistic system, work which resembled satanism to many magicians. since grant s death, the work of the british oto has continued independently of the larger oto movement, one branch of which is headquartered in germany and one in the united states. sources: grant, kenneth. cults of the shadow. london: frederick muller, 1975. nightside of eden. london: frederick muller, 1977. outside the circles of time. london: frederick muller, 1980. king, francis. the rites of modern occult magic. new york: macmillan, 1970. new horizons newsletter encyclopedia of occultism& parapsychology. 5th ed. 1112 the new motor a strange machine constructed in 1854 by spiritualist medium john murray s

ropped into a basin of water under the child s cradle, at the same time preserving the strictest silence. if the oak-apples floated, the child was not fascinated, but if they sank, the child was believed to be bewitched. oak tree much folklore belief surrounds the oak tree. from ancient times it has been regarded as sacred tree. the druids venerated the oak and performed many of their rites under the shadow of its branches. when st. augustine (the sixth-century archbishop of canterbury) preached christianity to the ancient britons, he stood under an oak tree. the ancient hebrews also evidently held the oak as a sacred tree. it is believed that abraham received his heavenly visitors under an oak. rebekah s nurse was buried under an oak, called afterward the oak of weeping. jacob buried the

orientis, 1980. hymenaeus beta, comp. the equinox 3, no. 10. new york: thelema publications, 1986. king, francis. the holy books of thelema. york beach, maine: samuel weiser, 1988. o.t.o. system outline. san francisco, calif: stellar vision, 1981. the rites of modern occult magic. new york: macmillan, 1970. sexuality, magic and perversion. new york: citadel press, 1972. symonds, john. the king of the shadow realm. london: duckworth, 1989. ordo templi orientis (roanoke, virginia) the ordo templi orientis (roanoke, virginia) was one of several ritual magic groups to emerge in the 1970s. karl germer had served as outer head of the order for 15 years (1947.62, but after his death, the order endured a period of leaderlessness and corporate chaos. while several leaders stepped forward with paper

er iv and russian vostok rockets. many pictures produced by serios are ambiguous, in soft focus, or too vague to identify. some contained mistakes which would have been absent from a picture of an object that had merely been reproduced via the gizmo. at one point, a rumor circulated that serios had confessed to fraud, a fact that both eisenbud and serios staunchly denied. his work has fallen into the shadow created by the confession of masuki kiyota to having faked similar effects after he had passed a number of tests by both japanese researchers and eisenbud. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. eisenbud, jule. on ted serios alleged confession &43 journal of the american society for psychical

h) and the eye (vision. the hand and the eye become the magical instruments of the innate obsession to embody the cosmic in the flesh. expositions of spare s system have been offered by kenneth grant, head of the british oto in several books. sources: ericson, eric. the world, the flesh, and the devil: a biographical dictionary of witches. new york: mayflower books, 1981. grant, kenneth. cults of the shadow. new york: samuel weiser, 1976. images of austin osman spare. london: frederick muller, 1975. spare, austin osman. a book of automatic drawing. london: catalpa press, 1972. the book of pleasure (self-love: the psychology of ecstasy. london: co-operative printing society limited, 1913. reprint, montreal: 93 publishing, 1975. the focus of life. london: the author, 1921. speal bone (divina

tedly pressed. the soap bubble, at the end of the seance, was found unbroken. a shadow apparatus, consisting of a battery and lamp in a metal box with a zeiss telephoto lens as a projector and a wratten ruby filter to project a pencil of light on a luminous screen, was employed to supposedly detect the shape of the invisible arms that moved the bell or the trumpet. when the light was switched on, the shadow of the arm appeared on screen. to quote the result of this experiment in the words of eric j. dingwall: when the red light was switched on under the table i lay down on the floor and looked through the passage towards the luminous screen. from near the medium s foot, which was invisible, i saw an eggshaped body beginning to crawl towards the centre of the floor under the table. it was w

gh the passage towards the luminous screen. from near the medium s foot, which was invisible, i saw an eggshaped body beginning to crawl towards the centre of the floor under the table. it was white and where the light was reflected it appeared opal. to the end nearest the medium was attached a thin white neck, like a piece of macaroni. it advanced towards the centre, and then rapidly withdrew to the shadow. stella c. married leslie deacon in 1928 and ceased to give sittings. her last sittings in 1926 and 1928 were attended by scientists such as julian huxley, edward andrade, and r. j. tillyard. sources: tabori, paul. companions of the unseen. london: h. a. humphrey, 1968. turner, james, ed. stella c. an account of some original experiments in psychical research. london: souvenir press, 19

EVIL AND UNCLEAN SPIRITS

land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

l. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo contactee orfeo angel

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no more, void merged into void- beyond speech and mind; whose heart understands, he knows the truth. 4' 8: h" 2: 2 2:e 8% 2 f 4# ancient of days (peshitta) when the connection is opened via nirvikalpa samadhi to the substratum of the ayn, everything disappears, inc

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s, doctrines, divinations and superhuman teachings. whence with magical and divine rites they ascended to the height of the divinity by that same scale of nature by which the divinity descends to the smallest things by the communication of itself. but, what seems to me most deplorable, is that i see some senseless and foolish idolaters, who no more imitate the excellence of the cult of egypt than the shadow approximates to the nobility of the body; and who seek the divinity, of which they know nothing, in the excrements of dead and inanimate things; and who not only mock at those divine and deepseeing worshippers, but also at us, reckoning us to be no better than beasts. and what is worse, they triumph at seeing their foolish rites in such repute whilst those of others are vanished and ann

FRATER TENEBROUS CULTS OF CTHULHU

h tentacles and cilia. their servants are the mindless, protoplasmic shoggoths. in the novel, at the mountains of madness, lovecraft records the wars which took place between the old ones and other extra-terrestrial races, at the dawn of time. these other groups include the spawn of cthulhu, winged cephalopods who constructed the now-sunken city of r lyeh. the deep ones, described by lovecraft in the shadow over innsmouth, are the semi-humanoid, aquatic servitors of dagon. at certain times in the past, they have ventured onto land and mated with humans, producing a degenerate offspring who can be recognised by icthyoid physical characteristics known as the innsmouth look, after the new england seaport whose inhabitants had interbred with the deep ones. the whisperer in darkness details a t

layas. the last type which lovecraft was to describe in detail is the great race, which occupied the continent of australia some 150,000 years ago. unlike the other races mentioned above, it seems that this group may have been indigenous to the earth. physically, they were cone shaped beings, the head and organs attached to extendable limbs spreading out from their apexes. according to the story, the shadow out of time, the great race were able to effect mind transference with any living being, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge

tly deciphered passages from the book of enoch, words approximating to the names of the great old ones, as they appear in the cthulhu mythos have been discovered. from around 1930, lovecraft periodically assured his correspondents that he was about to give up writing, but forced himself to continue to make the effort to produce new fiction. in 1935, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagnosed in 1937 as cancer of the intestines, by which time the disease has spread thought his trunk. he was admitted to the jane brown memorial hospital, where he died on march 15, 1937, aged 46. he was buried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth

s buried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth formed the arkham house imprint, with the original aim of saving lovecraft s work from the obscurity of the pulp fiction magazines in which it had first appeared, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shadow over innsmouth, had appeared in book form, produced by an amateur publisher) in 1939, arkham house published the first collection of his stories, the outsider and others. since then, many other writers have contributed to the growing annals of the cthulhu mythos, adding their own deities to the pantheon, and creating eldritch tomes to add to the list of blasphemous grimoires. these auth

the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the partici

FREEMASON BLUEBOOK

lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by our brother's death; but remembering the uncertainty of l

midst of the trials and tribulations that are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give nor take away. let us pray. chaplin: god, our father in heaven: thou art the giver of life and light and love, our help and solace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he was one of our fellowship and that we were privileged to labor with him in the mystic tie of brotherhood. we are grateful to thee for the precious memories of him which w

FULL MOON RITUALS

s a calling she has been following all evening, and she knows she is on the right track. she wanders to the lake, moon reflected in its mirror finish. she turns and spies the castle. this smells old, very old. and this is where she is to go. she looks back at the moon hanging in the sky, stands on her rear legs for a moment staring at the mother moon. a change takes place, and there is a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, a

epers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet those of her beloved husband, typo demon. she passes him the c

FULLER J F C SECRET WISDOM OF THE QABALAH

hich the races of the gentiles are sprung. it would, therefore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rat

(eden, the garden of the intellect, is planted and man is put into it but is oblivious of the knowledge of good and evil, because as yet he possesses no rua h (that is power of judgment, and it is only after the temptation of eve that the rua h is established and the androgenic man becomes fully active. until this transformation takes place it would appear that the androgenic man is only occultly the shadow of tetragrammaton. he is not yhvh (hvhy) but yvy (yvy; for the zohar informs us gthat god brought them [man shaped for this world and man shaped for the future world] under the aegis of his own name by shaping the two eyes like the letter od and the nose between them like the letter vau h. 12 at once we see the connection, for yvy equals 26, the numerical value of tetragrammaton; furthe

national conflict. meanwhile light has scintillated forth in science, the boundless shekinah of this present age. it is girt by no frontier and circumscribed by no class. it shines forth over the north and the south, over the east and the west. into the heights and into the depths it glows, and yet for the perfection of its creative force it demands that upon its ever-expanding effulgence be cast the shadow of a new human form: the shadow of a humanity in which the physical, the moral, and the intellectual are balanced between the material and the spiritual. what the world demands is a new microcosmic idea, a new five-fold messianic force, a new dispensation of balance which will establish within it a new equilibrium. as science is a universal understanding of things, and as the qabalah pu

inking. the world we live in is a world of activity, a conflict between light and darkness, secret wisdom of the qabalah page 63 knowledge and ignorance, good and evil. it is a whirling energy- nebular force, stellar force, planetary force, human force. it is a world of perpetual revolutions- a cosmos, a chaos, a void, the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoughts, one in the physical realm, one in the moral, and one in the intellectual, simultaneously flash fort

he mind of some eternal spirit h. 6 secret wisdom of the qabalah page 65 this eternal spirit, being the gorgan h of creative thought, must be something superior to, or certainly other than, the continuum or four-dimensional universe in which we live; for this continuum exists only in his thought, just as we are in ourselves superior to our own thoughts, for we are the creators of them and live in the shadow-world created by them. this spirit must be something which may be called reality, or truth (the macrocosm or macroprosopos) concerning which the human reason can only form symbolical pictures, reflections in a mirror. we will attempt to explain this in a simpler way: supposing we could not raise our heads and look at the sun, we could nevertheless examine it indirectly by gazing into a

ociety. in our opinion these religious reformers never belonged to the higher grade of masters, because true wisdom reveals that it is madness to attempt to illumine the people in bulk; for, though the masses can easily reflect the divine light, they can only do so in an unintelligent way, that is in an anti-divine way, or diabolically. in their case, the intenser the light the profounder becomes the shadow. we also believe that innumerable attempts to illumine the masses are always being made by masters of the lower grades, these masters in the aggregate representing the satanic force of the world. further, we know beyond any shadow of doubt that, unless the masses are crude, animal, uncultured, and ignorant, success in transmutation is either wanting or strictly limited. individuals, lik

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to the worm.roundthy grave the shadow creepeth,andthe summer breezes blow; there the drooping snowdrop sleepeth, there the yew and myrtle grow. but thy pure soul, heavenward soaring, far beyond the furthest star,nowis at god's. throne adoring,wherethe radiant angels are.ifzastroniwasofsimilar quality' it is, perhaps, all tothegoodthatit 'perished,withotherludibriaand note-books. a rather more polished epitaph, entitled 'sle

ause for thought.thetext of thehouseofthehiddenlightis in the formofthirty-five letters between filius aquarum (machen) and elias artista (waite, preceded by'thepastoral (waite's introduction, andtwoanalyses of the letters,'theaphorisms and maxims of the secret mystery' and'theversiclesand responses of the secret order'.theletters are all headedwithfantastic, allegorical addresses-afrom avalleyof the shadow,'fromthepassesof the east,'underanewstar in serpentarius-e-and the wholeworkiswrittenin a mock-antiquated style, deliberately and misleadingly verbose. it is yet possible, by a conscious and considerable effort of will, to penetrate to the meaning of the book as it is set out in'thepastoral':wherefore two brothers, hereby and herein, having been advanced, by a glorious and singular disp

ofcasual substitutes (lawsxviiiandxix).to ensure inebriety law'xxxstated that 'at ordinary meetingsofthe sodality a general confession of thirst shall be recited,andthis invariably, while lawxxixinformed members that'thefalling sign is the lapseofany member underthetable, as to which:absitomen.'norwas the sodality confined to men, for'thebrothers of the sodality areknowngenerally as the people of the shadow and their sisterswhoare latent in the secret bosom of theorderare the daughtersofnight.'theritual was in twenty-two stages, following the lettersofthe hebrew alphabet, and involvedtheceremonial fillingofawineglasswhichwas then 'sentround'the whilethe'secret maxims of theorder'were recited:74a.e.waite-magicianofmanyparts_1.scriptumest:thespirit indeed is willing,butthe flesh is weak: hen

o much the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true thirst asks for the waters of life. 7. ill autem:thehighest maxim of all is to drink freely,butthe wise man avoidsthewatersofmarah. stjohnadcock had presumably listened to these awesome maxims,butwho'were the other 'people of the shadow' remains unknown- machen also had settled down, for after theannusmirabilishe had met and, in june1903,marrieddorothypurefoyhudleston. he told waite about her, in a somewhat guarded manner, shortly before christmas of1902,butthey didnotmeet until the following march. waite found purefoy to be 'pleasant andnice,she drinks absinthe, smokes when she dares, has no conventions and requires n

GILBERT THE MAGICAL MASON

realms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen' time will not permit metosay anything of our author's controversies, nor of his anatomical and medical works; theyin memory of robertfludd53are now only of antiquarian interest. he died at coleman street, worn out by mental labour and anxieties. his body was brought to bears

mythology alsoexhibitsa beliefin several indistinct principles, such as the ka, the ren or name, the ba or soul, the ab and sahu, all dwelling in the khat, the material body. the romans spoke of corpus the body, vita the life essence, animus or mens the mind, and anima the soul: the greeks recognised several principles, such as the psyche the soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated a complex scheme of human principles; guph body, with the tzelem shadow; nephesh life, with the ruach animal soul; neshamah human soul, and yechidah or chiah the divine emanation inspiring the man. they related the human personality to the letters of the divine name, yod, heh, vau, heh, the tetragrammaton which we call jeh

this narration but fails to give a satisfactory natural explanation. another miraculous or unexplained incident is related in ii kings, chapter 20, in regard to the so-called sun-dial of ahaz. king hezekiah wasilland isaiah visited him and offered at the hand of the lord a sign that he should recover his health. hezekiah chose as thesign-'letthe shadow return backward ten degrees. and he brought the shadow ten degrees backward, by which it had gone down on the"dial"of ahaz' the r. v. reads the'steps'as an alternative. the story is repeated in isaiah chapter xxxviii. hezekiah did recover. maunder confesses that astronomy cannot explain the matter.itis not at all certain that ahaz could have had a sun255 dial; the jews of the time 730b.c.,did not reckon by hours, the wordhourdoes not occur

ours, the wordhourdoes not occur in the revised old testament; it is found once in daniel iv, 19 in thea.v.-danielwas aston255 ished for an hour.thewordsun-dialis translated from moluth, which is really steps. so it has been argued that beside the palace of ahaz was a staircase, upon the steps of which the sun cast a moving shadow. even if this was the case, the sun must have turned back to carry the shadow. still, ahaz may have imported from babylon a rudimentary sun-dial, but if so it would have had divisions of two hours each, for the babylonians divided thenuctemeron,night and day of 24 hours, into 12 parts orkaspuof 2 hours each. the hebrews always spoke of 'evening and morning, and not of 'morning and evening' to form a day, as in genesis i, 5. in the time of the222themagical masonju

GILBERT THE SORCERER AND HIS APPRENTICE

adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfol

GOETIA LUCIFERIAN

rth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. one should approach daemonic spirits as something other than the self. they are a testing ground; the ones who would have you face the skull containing the waters of leviathan, or initiation. they would have you drink deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic s

al chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian

o the instincts which grant you foresight, this shall be a powerful tool in all that you do in daily life. it is highly recommended to work with the spirits of the goetia after you have achieved a union with the body of light, to confirm self-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equally as significant in the development of the self. the shadow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous da

ow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. thi

elf. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which you seek from such contact you will ultimately grow in self by doing such. the body of shadow is developed by the following techniques: decorate your temple or chamber in a visually appealing manner, dragons, demons, the

u are underneath the socially constructed self-makeup. begin focusing on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elementals, feeli

this form it will take shape. the face is that of the horned devil, the almost human visage which is scaled and speaks a deep and hidden ancient language with a forked tongue, his eyes are yellow and crimson, and you feel close to this being. the body is blackened shadow with talons holding a forked stave, which is the same as the luciferic angel you embraced previously. another head arises from the shadow, which is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the same as the others. the body is of great blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this th

, and the taste of blood drives you deep within her. the embrace is the paramount of ecstasy, from which shakes the foundation of your being. as you are close to her, another hand brings up a skull bowl of blood, which was catching the fornication of her lips below. this is her sacrament, the elixir of the beast and the venom of the infernal sabbat. drink deep and know the vampyric reawakening to the shadow. when you go forth to the sabbat or seek dreaming consultation with the goetic spirits, always remember this union with both aspects of the shadow, and the light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name a

the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

hee! ceaseless movement, in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thine intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest for

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

nto thee! ceaseless motion in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changelss empire of created light, of shades, of reflections, and of images, and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth

GOLDEN DAWN RITUALS VENUSZAM16

. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, th

GOLDEN DAWN RITUALS Z3

he evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusati

GOLDEN DAWN RITUALS ZAM16

ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. la, ab, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates

GOLDEN DAWN RITUALS ZAM22

nd around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set talisman back down. say: 19 he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

eye-watering, lung-searing pollution. our route then took us up over pine-covered mountains, past the snowy peak of popocatepetl and thence along tree-lined lanes amid fields and farmsteads. in the late afternoon we arrived at cholula, a sleepy town with 11,000 inhabitants and a spacious main square. after turning east through the narrow streets, we crossed a railway line and pulled to a halt in the shadow of tlahchiualtepetl, the man-made mountain we had come here to see. once sacred to the peaceful cult of quetzalcoatl, but now surmounted by an ornate catholic church, this immense edifice was ranked among the most extensive and ambitious engineering projects ever undertaken anywhere in the ancient world. indeed, with a base area of 45 acres and a height of 210 feet, it was three times m

discovered in september, were probably meant for burial so the souls of the pharaohs could be transported on them. we never expected to find such a fleet, especially so far from the nile, said david o connor, the expedition leader and curator of the egyptian section of the university museum of graham hancock fingerprints of the gods 394 the university of pennsylvania..27 the boats were buried in the shadow of a gigantic mud-brick enclosure, thought to have been the mortuary temple of a second dynasty pharaoh named khasekhemwy, who had ruled egypt in the twenty-seventh century bc.28 o connor, however, was certain that they were not associated directly with khasekhemwy but rather with the nearby (and largely ruined) funerary-cult enclosure built for pharaoh djer early in dynasty i. the boat

ll recognizable in the remote epoch of the eleventh millennium bc. if the osirian mythology had been transmitted across 8000 years, therefore, then what culture had transmitted it? and had this culture also been responsible for both the astronomical alignments proven to have been manifested by the pyramids: 10,450 bc and 2450 bc? these were among the questions i planned to put to robert bauval in the shadow of the pyramids. santha and i had arranged to meet him at dawn, at the mortuary temple of khafre, so that the three of us could watch the sun come up over the sphinx. 12 the egyptians. believed that they were a divine nation, and that they were ruled by kings who were themselves gods incarnate; their earliest kings, they asserted, were actually gods, who did not disdain to live on earth

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

trw: that d be 1961 or 62. anyhow, ray palmer was then reprinting a lot of the shaver stuff from the 1940s, about the hidden world, which shaver claimed was the survival of an antediluvian civili- zation that had moved inside the earth, while palmer and others thought this was more esoteric, something fourth dimensional or whatever. ahg: i thought it was charming mythology, kind of the demons of the shadow mind vs. the self in jungian terms. nicap told me it was all bunk, so, naturally, i wrote the guy. trw: well i read the stuff palmer was publishing, plugged into you, and you were by then corresponding with dick. you also had a collection, as i recall, of old amazing stories with shaver stuf ahg: no, the collection was later, late sixties. trw: anyhow, dick got into trouble with the law

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the grasp; he would allow himself to be felt, but never to be seen. after a stay of three years he made off without injuring any one. other accounts call him king vollmar, and they say the room he lived in is called vollmar s kammer to this day: a place at table had to be kept for him, and one in the stable for his horse; meats, oats and hay were consumed, but of horse or man you saw nothing but the shadow. once an inquisitive man having sprinkled ashes and peas to make him fall and to get sight of his footprints, he sprang upon him as he was lighting the fire, and chopped him up into pieces, which he stuck on a spit and roasted, but the head and legs he thought proper to boil. the dishes, when ready, were carried to vollmar s chamber, and one could hear them being consumed with cries of

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

, or possibly atlantis, a mystic stood at sunrise upon a plain, and, looking toward the east, he raised his arms to a level with his shoulders in adoration of the sun.the giver of life. then, turning to face the west to salute the place where life ended, symbolically, he found that his arms and body, while in the act of salutation, formed a shadow on the ground before him, cast by the rising sun. the shadow was in the form of the cross, and to him it meant that life was but a shadow .the shadow of the cross. an explanation, often offered by the wise, is that the origin of the cross was in the crux ansata of the egyptians.the cross with the oval opening at top, often seen in egyptian designs and used symbolically in egyptian and mystical eastern writings. the crux ansata, called the cross o

HELENA BLAVATSKY NIGHTMARE TALES

ful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch opposite the large bay-window. how calm is the approaching noon as the shadow creeps steadily on the sundial towards the hour of rest!now the hot sun begins to melt the clouds in the limpid air and the last shreds of the morning mist that lingerson the tops of the distant hills vanish in it. all nature is prepared to rest at the hot and lazy hour of midday.the feathered tribes cease their song; their soft, gaudy wings droop and they hang their drowsy heads,seekin

, his heart overflowing with love and philanthropy, he rises to pour out afiery speech that would become historic, when suddenly he finds his body gone, or, rather, it is replaced byanother body. yes, it is no longer the tall, noble form with which he is familiar, but the body of somebodyelse, of whom he as yet knows nothing. something dark comes between him and a great dazzling light,and he sees the shadow of the face of a gigantic timepiece on the ethereal waves. on its ominous dial hereads "new era: 970,995 years since the instantaneous destruction bypneumo-dyno-vril of the last 2,000,000 of soldiers in the field, on the western nightmare talesxi19 portion of the globe. 971,000 solar years since the submersion of the europeancontinents and isles. such are the decree of orlog and the ans

ry must be briefly told- for the better understanding of the present story. born of very pious country people, in a quiet burg among the styrian alps; nursed "by the native gnomeswho watched over his cradle; growing up in the weird atmosphere of the ghouls and vampires who play sucha prominent part in the household of every styrian and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

o those who are really in misery and suffering. haven't you heard that the first result of the great outflow of charity towards the east-end of london was to raise the rents in whitechapel by some twenty percent? q. what would you do, then? a. act individually and not collectively; follow the northern buddhist precepts: never put food into the mouth of the hungry by the hand of another. never let the shadow of thy neighbor (a third person) come between thyself and the object of thy bounty. never give to the sun time to dry a tear before thou hast wiped it. again never give money to the needy, or food to the priest, who begs at thy door, through thy servants, lest thy money should diminish gratitude, and thy food turn to gall. q. but how can this be applied practically? a. the theosophical

erialistic dross they have accumulated in their brains swept away to the very last page 134 the key to theosophy- hp blavatsky.txt atom. q. this is very interesting. tell me, have the adepts thus inspired or dictated to many of your theosophists? a. no, on the contrary, to very few. such operations require special conditions. an unscrupulous but skilled adept of the black brotherhood("brothers of the shadow" and dugpas, we call them) has far less difficulties to labor under. for, having no laws of the spiritual kind to trammel his actions, such a dugpa "sorcerer" will most unceremoniously obtain control over any mind, and subject it entirely to his evil powers. but our masters will never do that. they have no right, except by falling into black magic, to obtain full mastery over anyone's i

HP LOVECRAFT A DARK LORE

ock like it. then i thought with a shudder of what old castro had told legrasse about the old ones "they had come from the stars, and had brought their images with them" shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i reembarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as "christiana" i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and

knows where i am. i am robert blake, but i see the tower in the dark. there is a monstrous odour. senses transfigured. boarding at that tower window cracking and giving way. i. ngai. ygg. i see it- coming here- hell-wind- titan blue- black wing- yog sothoth save me- the three-lobed burning eye. the lurking fear by h. p. lovecraft written november 1922 published january-april 1923 in home brew i. the shadow on the chimney vol. 2, no. 6 (january 1923, p. 4-10; there was thunder in the air on the night i went to the deserted mansion atop tempest mountain to find the lurking fear. i was not alone, for foolhardiness was not then mixed with that love of the grotesque and the terrible which has made my career a series of quests for strange horrors in literature and in life. with me were two fait

ntain, lit the darkest crypts of the hoary grove, and splintered the patriarch of the twisted trees. in the demon flash of a monstrous fireball the sleeper started up suddenly while the glare from beyond the window threw his shadow vividly upon the chimney above the fireplace from which my eyes had never strayed. that i am still alive and sane, is a marvel i cannot fathom. i cannot fathom it, for the shadow on that chimney was not that of george bennett or of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe. in another second i was alone in the accursed mansion, shivering and gibbering. george bennett and william tobey had left no trace, not even of a str

adows athwart the low mounds that dotted and streaked the region. as i shivered and brooded on the casting of that brain-blasting shadow, i knew that i had at last pried out one of earth's supreme horrors- one of those nameless blights of outer voids whose faint demon scratchings we sometimes hear on the farthest rim of space, yet from which our own finite vision has given us a merciful immunity. the shadow i had seen, i hardly dared to analyse or identify. something had lain between me and the window that night, but i shuddered whenever i could not cast off the instinct to classify it. if it had only snarled, or bayed, or laughed titteringly-even that would have relieved the abysmal hideousness. but it was so silent. it had rested a heavy arm or foreleg on my chest. obviously it was organ

ausey" in the middle. about this time, also, he built the plain but excellent new house whose doorway is still such a triumph of carving. when the whitefield adherents broke off from dr. cotton's hill church in 1743 and founded deacon snow's church across the bridge, curwen had gone with them; though his zeal and attendance soon abated. now, however, he cultivated piety once more; as if to dispel the shadow which had thrown him into isolation and would soon begin to wreck his business fortunes if not sharply checked. 2 the sight of this strange, pallid man, hardly middle-aged in aspect yet certainly not less than a full century old, seeking at last to emerge from a cloud of fright and detestation too vague to pin down or analyse, was at once a pathetic, a dramatic, and a contemptible thing

out of time had subsided, and the case of charles dexter ward was closed. opening his eyes before staggering out of that room of horror, dr. willett saw that what he had kept in memory had not been kept amiss. there had, as he had predicted, been no need for acids. for like his accursed picture a year before, joseph curwen now lay scattered on the floor as a thin coating of fine bluish-grey dust. the shadow out of time by h. p. lovecraft written nov 1934-mar 1935 published june 1936 in astounding stories, vol. 17, no. 4, p. 110-54. i after twenty-two years of nightmare and terror, saved only by a desperate conviction of the mythical source of certain impressions, i am unwilling to vouch for the truth of that which i think i found in western australia on the night of 17-18 july 1935. there

t i am. the press was filled with the details of my strange amnesia in 1908-13, and much was made of the traditions of horror, madness, and witchcraft which lurked behind the ancient massachusetts town then and now forming my place of residence. yet i would have it known that there is nothing whatever of the mad or sinister in my heredity and early life. this is a highly important fact in view of the shadow which fell so suddenly upon me from outside sources. it may be that centuries of dark brooding had given to crumbling, whisper-haunted arkham a peculiar vulnerability as regards such shadows- though even this seems doubtful in the light of those other cases which i later came to study. but the chief point is that my own ancestry and background are altogether normal. what came, came from

thing to them. perhaps, too, they were slowly weakening with the aeons. indeed, it was known that they would be quite dead in the time of the post-human beetle race which the fleeing minds would tenant. meanwhile, the great race maintained its cautious vigilance, with potent weapons ceaselessly ready despite the horrified banishing of the subject from common speech and visible records. and always the shadow of nameless fear hung bout the sealed trap-doors and the dark, windowless elder towers. v that is the world of which my dreams brought me dim, scattered echoes every night. i cannot hope to give any true idea of the horror and dread contained in such echoes, for it was upon a wholly intangible quality- the sharp sense of pseudo-memory- that such feelings mainly depended. as i have said

ne of the blocks of that basaltic elder masonry which the fabled great race held in such fear- the tall, windowless ruins left by those brooding, half-material, alien things that festered in earth's nether abysses and against whose wind-like, invisible forces the trap-doors were sealed and the sleepless sentinels posted. i remained awake all night, but by dawn realised how silly i had been to let the shadow of a myth upset me. instead of being frightened, i should have had a discoverer's enthusiasm. the next forenoon i told the others about my find, and dyer, freeborn, boyle, my son, and i set out to view the anomalous block. failure, however, confronted us. i had formed no clear idea of the stone's location, and a late ind had wholly altered the hillocks of shifting sand. vi i come now to

HP LOVECRAFT DAGON

hat night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without the glare of the p

HP LOVECRAFT HYPNOS

alis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair and beard of my friend had become snow-white. our freedom from long sleep was surprising, for seldom did we succumb more than an hour or two at a time to the shadow which had now grown so frightful a menace. then came one january of fog and rain, when money ran low and drugs were hard to buy. my statues and ivory heads were all sold, and i had no means to purchase new materials, or energy to fashion them even had i possessed them. we suffered terribly, and on a certain night my friend sank into a deep-breathing sleep from which i could not awaken h

HP LOVECRAFT POETRY AND THE GODS

muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before the awakening of mortals to thy home. weep not at the bleakness of thy life, for the shadow of false faiths will soon be gone and the gods shall once more walk among men. search thou unceasingly for our messenger, for in him wilt thou find peace and comfort. by his word shall thy steps be guided to happiness, and in his dreams of beauty shall thy spirit find that which it craveth. as zeus ceased, the young hermes gently seized the maiden and bore her up toward the fading stars

HP LOVECRAFT THE ALCHEMIST

ation with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse upon our line that were nightly told and magnified by the simple tenantry as they conversed in hushed accents in the glow of their cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race

HP LOVECRAFT THE CALL OF CTHULHU

t. then i thought with a shudder of what old castro had told legrasse about the primal great ones 'they had come from the stars, and had brought their images with them' shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and

HP LOVECRAFT THE LURKING FEAR

l, enshrined in the high temple at llarnek, was subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney there was thunder in the air on the night i went to the deserted mansion atop tempest mountain to find the lurking fear. i was not alone, for foolhardiness was not then mixed with that love of the grotesque and the terrible which has made my career a series of quests for strange horrors in literature and in life. with me were two faithful and muscular men for whom i had s

ntain, lit the darkest crypts of the hoary grove, and splintered the patriarch of the twisted trees. in the demon flash of a monstrous fireball the sleeper started up suddenly while the glare from beyond the window threw his shadow vividly upon the chimney above the fireplace from which my eyes had never strayed. that i am still alive and sane, is a marvel i cannot fathom. i cannot fathom it, for the shadow on that chimney was not that of george bennett or of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe. in another second i was alone in the accursed mansion, shivering and gibbering. george bennett and william tobey had left no trace, not even of a str

shadows athwart the low mounds that dotted and streaked the region. as i shivered and brooded on the casting of that brain-blasting shadow, i knew that i had at last pried out one of earth's supreme horors-one of those nameless blights of outer voids whose faint demon scratchings we sometimes hear on the farthest rim of space, yet from which our own finite vision has given us a merciful immunity. the shadow i had seen, i hardly dared to analyse or identify. something had lain between me and the window that night, but i shuddered whenever i could not cast off the instinct to classify it. if it had only snarled, or bayed, or laughed titteringly-even that would have relieved the abysmal hideousness. but it was so silent. it had rested a heavy arm or foreleg on my chest. obviously it was organ

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

e off to a safer distance; but meanwhile i must be exceedingly careful. i was by this time thankfully certain that the railway itself was not patrolled. just before entering the cut i glanced behind me, but saw no pursuer. the ancient spires and roofs of decaying inns-month gleamed lovely and ethereal in the magic yellow moonlight, and i thought of how they must have looked in the old days before the shadow feil. then, as my gaze circled inland from the town, something less tranquil arrested my notice and held me immobile for a second. what i saw- or fancied i saw- was a disturbing suggestion of undulant motion far to the south; a suggestion which made me conclude that a very large horde must be pouring out of the city along the level ipswich road. the distance was great and i could distin

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

tall elms near by that another of the carter's had mysteriously vanished in 1781, and not far away was the half-rotted cottage where goody fowler, the witch, had brewed her ominous potions still earlier. the region had been settled in 1692 by fugitives from the witchcraft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edmund carter had fled from the shadow of gallows hill just in time, and the tales of his sorceries were many. now, it seemed, his lone descendant had gone somewhere to join him! in the car they found the hideously carved box of fragrant wood, and the parchment which no man could read. the silver key was gone- presumably with carter. further than that there was no certain clue. detectives from boston said that the fallen tim

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ur thoughts. the desire to help out people comes from the refinement of the emotions. most people begin the left hand path in a state of disillusionment and rebellion. they want to be boss rather then be bossed (in fact everyone is on the lhp for two weeks when they are 17) the emotional states here are anger and greed and jealousy. this dark side of human nature is where the good will come from, the shadow is the initiator, but as self power is gained, so comes the capacity for a non-sentimental love of others. the lhp initiate, recognizing as viruses personal strength and self knowledge, does what he or she can to help others create the states. if this emotion is not carefully watched, it can devolve into a dangerous sentimentality that causes us to make things too easy on those who come

INVOCATION OF THE ADVERSARY

the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness e

ISIS UNVEILED

sun is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, pomander, is enunciated in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, the resplendent wobd, the son of god. think that wiiat thus sees and hears in thee, is the verbum of the master, it is the lliou^t, which ia god the father "the celestial ocean, the aethkb, which flows from east to west, is the breath of the father, the life-giving principle, the holt qhost "for they are not at all separated, and their union is life" ancient a

, and sometimes it proceeds into a different shape "whatever is on earth is the resemblance and shxnow of something that is in ike sphere, while that resplendent thing [the prototype of the boul-^irit] remaineth in unchangeable condition, it is weu also with its shadow. but when the resplendent one removeth far from its shadow life removeth from the latter to a distance. and yet that very hght is the shadow of something still more resplendent than itself" thus speaks desdslir, the persian book of shet the prophet zirtusht' thereby showing its identity of esoteric doctrines with those of the greek philosophers. the second statement of plato confirms our belief that tiie mysteries digitizecoy google 114 isis unveiled of the ancients were identical vitb the initiations, as practised now among

the circle of tiphereth. from this region of unfathomable depth issues forth a circle formed cycle (tmtxik, composed (rf smaller ones. celled within, so as to follow the spirals, lies the serpent emblem of wisdom and etemi^ the dual androgyne: the cycle representing ennoia, or the divine mind, and the serpent the a^thodaimon, the ophis the shadow of the light. both were the logoi of the ophites; or the unity as logo* manifesting itself as a double principle of good and evil; for according to their views these two principles are immutable, and existed from all eternity, as they will ever continue to exist. this symbol accounts for the adoration by this [the ophite] sect of the serpent, as the savior, coiled around either the sacr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

offer to the attention of the reader the universal scattering of the fire- monuments, taking up at the outself certain positions about them. narrowly considered, it will be found that all religions transcend up into this spiritual fire-floor, on which, to speak metaphysically, the phases of time were laid. material fire, which is the brighter as the matter which constitutes it is the blacker, is the shadow (so to express, or to speak, necessarily with words, which have no meaning in the spirit) of the spirit-light, which invests itself in it as the mask in which alone it can be possible. thus, material light being the very opposite of god, the egyptians who were undoubtedly acquainted with the fire-revelation could not represent god as light. they therefore expressed their idea of deity b

ving most of the light of matter in it, as it hath most of the blackness of matter in it, to make it the fiercer; and both being copy, or shadow, of the immortal and ineffable spirit-light, of which, strange as it may sound, the sun is the very darkness! because that, and the whole creation, as being degree, or even, in its wonders, as greater or less, beautiful and godlike as it is to man, is as the shadow of god, and hath nothing of him; but is instituted as the place of purification, being, or punishment: the opposite of god, the enemy of god, and, in its results, apart from the spirit of god, which rescues supernaturally from it, the denier of god! this world and its shows nay, life stands mysti110 the rosicrucians. cally as the devil, serpent, dragon, or adversary, typified through al

, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well the character of those supposed infractions of natural laws which have admitted, as it were philosophically, the existence of other independent, absent, thinking spirits

JESSUP MK THE CASE FOR THE UFO

he mountains to study high altitude and clear mountain air for better observing conditions. here is his report, extracted from a letter to observatory. the only observation which i would here place on record was made on the morning of the 21st of october (1889) at nine o'clock am, when, on looking at the moon (mr. hirst) found that a large part of it was covered with a dark shade quite as dark as the shadow of the earth during an eclipse of the moon; its outlines were generally circular and it seemed to be fainter near the edges it quite obliterated the view of about half the moon's terminator (or that part where the sunlight ends) whilst those parts of the terminator not within the shadow could be very distinctly seen. i should estimate the diameter of the shadow, from the part we could s

n the shadow could be very distinctly seen. i should estimate the diameter of the shadow, from the part we could see on the moon, as about three-quarters the diameter of the moon. this is one of those remarkable facts which, being seen, should be recorded, although no explanation can at present be offered. one could hardly resist the conviction that it was a shadow; yet it could not have 136 been the shadow of any known body no change in the position of the shade could be detected after three hours of watching. 1878, november 26th, h.c. russell. this is an important observation it shows that things were going on in space near the earth. such an observation as this seems almost without recorded precedent. the moon was past third quarter and was proceeding the sun across the morning sky. the

atching. 1878, november 26th, h.c. russell. this is an important observation it shows that things were going on in space near the earth. such an observation as this seems almost without recorded precedent. the moon was past third quarter and was proceeding the sun across the morning sky. the shade seen by hirst and russell was either a cloudlike formation between the earth and the moon, or it was the shadow of something between the moon and the sun. mind "deep" mobilization& mulai ie mindinao deep, 1 project mobilization for m-chil& the building of it. if between moon and sun, it was well within the intense glare of sunlight and difficult to see. not only would it escape a casual glance but might evade a search and, unless solid, it might be almost entirely invisible. we cannot tell how fa

KETAB E SIYAH

he rock. there did the race of your siring feast upon the fruit of the knowledge of consequences, thus becoming like the father that gave them life, knowing good from evil and how they might make for themselves a bright destiny indeed. and, thereafter, eating also of another fruit 156 the fruit of eternal youth that the fine and noble sons you brought to be would live unfading and endure. beneath the shadow of the storm-wracked night stole satan and his rebel angels into the garden and there, from his own flesh did forge a race to rival heaven's children, speaking then the word of creation, spoken long aeons before by the archon tribe. with great enchantments did the usurper weave his children's fate to oppose and to strive to conquer high heaven's walls. baalzebub and ishtar, who aided hi

t to that which satan has most generously given to the king of sheol, mot, shall the terms of release for the nephilim shades that i hold be parleyed over by mot and satan. go then, my queen, and hasten to chadel and secure for yourself some lover that is warm and fine for you. seek amongst the shedim some strong-limbed prince and bring him hither to join us as we endure the long darkness here in the shadow of the primal darkness. go then, ereshkigal, and return not alone" now went ereshkigal once more from the land of sheol as once before had she gone to win from amongst the shedim some companion for her dismal exile. 315 now was ishtar with none but mot in abysmal sheol of the shades. now came mot to ishtar with hungry whispers, speaking a hundred entreaties to her and then harsher words

ds to him "jesu, son of gabriel, will you not first hear my speech before you judge so absolutely the intent with which i come to you? look! have i not brought bread to you, knowing you to be hungry with fasting? see that your flesh fades from your bones with this sojourn in this barren place. the sun blasts us here without mercy and sears from us wit and strength. is it so much to sit with me in the shadow and eat of this bread? it is but wisdom to do so. i come with no ill for you for you are of my children, jesu, and though you would be my enemy i would love you yet. is this a thing so wrong that you fly the ancestor of your mother? are you so deceived by your father that you would see evil in an act of love? alas, i see that it is so and i do mourn your spirit for in you there is much

i, eli, lama sabachthani" i wept to hear that cry for him that could not weep. now the bright sun seemed dark to him even as it climbed to its zenith and it seemed that his sight fell back into a black well behind his mind as the maw of despair arose from the earth to swallow him. the mocking jeers of those that looked on became distant whispers to his ears. a great fatigue fell upon him. through the shadow, through the shroud that wrapped about him and snuffed out wit and vigour a voice rang most clear in his hearing "never have i forsaken you and i am indeed your god though you know not that i listened and heeded your crying out. ever have i been with you and my love for you is undiminished. yet i have failed you, my child and i do crave your forgiveness before you expire and are returne

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s reason that each of us sees the world in a very personal way and uniquely interprets all that takes place around us. the rule that "there are as many points of view as there are people" underscores the fact that each of us is unique. by paying attention to our own feelings, we can begin a dialogue with the creator according to the principle that "every person is a shadow of the creator" just as the shadow moves with the motion of the individual, and all the motions of the shadow just repeat the motions of an individual, similarly, our inner motions our desires, aspirations, perceptions, spiritual essence, and outlook on life repeat the motions (the desires) of the creator. thus, if a person suddenly experiences a desire to perceive the creator, that person must immediately recognize that

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

his intellectual faculties. 737. as m.m. he is taught to live up to that sublime title by gaining complete mastery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the compasses, and leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurrection. 195. certain portions of the ritual of this fourth initiation accor

LIBER ASTARTE

he imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is th

LIBER CCCXXXV ADONIS

babylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me the prince of perfect pleasure! psyche. yet is there not something that you would forget? some fear that chills you? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing

LIBER CCXLII AHA

imit of the snows, sent its crystal stream to gladden the hearts of men, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse fs blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god fs doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure

LIBER CORDIS CINCTI SERPENTE

come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded!

het! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child might not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 10 liber lxv 52. all night they danced and san

LIBER CXCVII STORY OF SIR PALAMEDES

s, the saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plumed helm, and winged shoon, athwart the admiring land of france. 48 xx sir palamede hath reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth

LIBER DCCCLX JOHN ST

egemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. deat

how infinitely subtler and nobler is the contemplation of john st. john 109 the utmost god hid i. th. middle o.matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou

LIBER DCLXXI VEL PYRAMIDOS

, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate

the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cru

am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cruel and insane, i am under the shadow of the wings! i am a fool and frivolous and vain. i am under the shadow of the wings! i am a weakling and a coward; i cringe, vel pyramidos 7 i am under the shadow of the wings! i am a catamite and cunnilinge. i am under the shadow of the wings! i am a glutton, a besotted wight; i am under the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as

olous and vain. i am under the shadow of the wings! i am a weakling and a coward; i cringe, vel pyramidos 7 i am under the shadow of the wings! i am a catamite and cunnilinge. i am under the shadow of the wings! i am a glutton, a besotted wight; i am under the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as changeful and selfish as the sea. i am under the shadow of the wings! i am a thing of vice and vanity. i am under the shadow of the wings! i am most violent and i vacillate, i am under the shadow of the wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscur

ng of vice and vanity. i am under the shadow of the wings! i am most violent and i vacillate, i am under the shadow of the wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle

been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s

LIBER SEPTEM REGUM SANCTORUM

any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. 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

LUCIFERIAN SORCERY

the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originall

ive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation throu

e author. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman eme

ier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have

cation (to call inside the body or mind) of any force, as the black magickian seeks to absorb and bring initiations into the psyche to build the individual as a being separate from the universe. the teachings of astral vampirism within the black order of the dragon delve the depths of these concepts further. one would use the dark gods as models of strength and a symbol of immortal manifestation. the shadow form of lucifer is set, who is the ancient prince of darkness. set is the aspect of the infernal yet not self-destructive. if one seeks to become as set, to master chaos and the depths of the subconscious, then one opens a direct communication with the setian gnosis. this is when the great illumination known as the black flame takes place, and the individual is able to perceive that lif

those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the we

es upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shadow. let the opposites be joined as the twilight reverses into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my cente

often 13 in number. covens may be of a smaller size as well. daemon from the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior spirits on the astral plane. djed egyptian, represents stability and strength, associated with the backbone in the funerary cult. in the union of the circle, djed is the holy aspect in union with the shadow of the magician, the very aspect of initiation towards the great work. evocation the act of calling the spirit into and area, out from the self. evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in

l vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leav

LUCIFERIAN SORCERY AND SET TYPHON

tandpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical p

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. th

MAGIC AND SPELLS

magic in the area covered by the spell to function normally for 1d4 minutes. an area dispel use of greater dispelling causes magic to work normally for 1d4x10 minutes. a wish or miracle spell permanently repairs all wild magic zones in a 30-foot-radius area (or a 30-foot- weave through the lioly (or unholy) power granted her. many types of magic- rune magic, shadow magic (not to be confused with the shadow weave, gem magic, elemental magic, even the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of ma

ould seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells

ss sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells. shar, being the goddess of secrets, has mostly kept the secret of the shadow weave to herself. over the millennia some mortals, mainly her servants, have been allowed to discover the shadow weave or have stumbled across it in their researches. shadow weave users enjoy several advantages. first, they ignore disruptions in the weave. a shadow weave effect works normally in a dead magic or wild magic zone (an antimagic field, which blocks the flow of magic, remains

fect works normally in a dead magic or wild magic zone (an antimagic field, which blocks the flow of magic, remains effective against shadow weave magic, as does spell resistance) skilled shadow weave users are able to cast spells that are extraordinarily difficult for weave users to perceive, counter, or dispel. shadow weave users also suffer some disadvantages. first, shar has full control over the shadow weave and can isolate any creature from it or silence it entirely without any harm to herself. second, the secrets of the shadow weave are disquieting and injurious to the mortal mind. without assistance from shar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or mud

w weave are disquieting and injurious to the mortal mind. without assistance from shar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: characters for details) finally, the more familiar a mortal becomes with the secrets of the shadow weave, the more divorced she becomes from the weave. an accomplished shadow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the w

nally, the more familiar a mortal becomes with the secrets of the shadow weave, the more divorced she becomes from the weave. an accomplished shadow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the weave. shadow weave magic items magic items created by those who use the shadow weave are rare and dangerous. only the clergy of shar and shar's few arcane devotees create any number of shadow weave items. shadow adepts unalunknown to normal wizards and sorcerers. mages who come from competitive lands such as thay inevitably see ascensiol to magister as a way to become the most powerful wizard in faerun. they crave the special powers of the office to use them to sl

-1 penalty. the dc to dispel evocation or transmutation effects from a shadow weave item is 11+ the reduced caster level. in general, shadow weave users do not bother to create items that include evocation or transmutation effects. shadow weave items cannot generate effects with the light designator. shadow weave items can pose a serious danger to users who are not familiar with the mysteries of the shadow weave. activating a shadow weave item through spell completion, spell trigger, or command word deals 1d4 points of temporary wisdom damage to the user unless the user has the shadow weave magic feat. a use-activated shadow weave item deals 1 point of temporary wisdom damage the first time it is used each day unless the user has the shadow weave magic feat. if the item functions continuo

at rely on bright light for damaging effects, such as the flare spell or the fireworks effect of pyrotechnics. you also gain a 50% chance each round to avoid having to make a saving throw against gaze attacks. just as if you averted your eyes. if you avert your eyes while using shadow mask, you get to check twice to see if you avoid having to make the saving throw. when the spell's duration ends, the shadow mask fades over the course of 1d4 rounds (rather than immediately, giving you time to keep your face hidden via other means. a successful dispel magic cast against a shadow mask effectively ends the spell and causes the same slow fading. material component. a mask of black cloth. shadow spray. illusion (shadow) level: sor/wiz 2 components: v, s, m casting time: 1 action range: medium (1

radius burst' duration: 1 round/level saving throw: fortitude negates (see text) spell resistance: yes you cause a multitude of ribbonlike shadows to instantaneously explode outward from the target point. creatures in the area take 2 points of temporary strength damage, are dazed for 1 round, and suffer a -2 morale penalty on saving throws againstfear spells and effects. thefear penalty ends when the shadow spray spell does, but the temporary strength damage is instantaneous. material component. a handful of black ribbons. snilloc's snowball swarm evocation [cold] level: sor/wiz 2 components: v, s, m casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: 10-ft.-radius burst duration: instantaneous saving throw: reflex half spell resistance: yes a flurry of magic snowballs erup

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es should not be considered indigenous to them "although some of the grecians" writes thomas stanley "have challenged to their nation the original of philosophy, yet the more learned of them have acknowledged it [to be] derived from the east" the magnificent institutions of hindu, chaldean, and egyptian learning must be recognized as the actual source of greek wisdom. the last was patterned after the shadow cast by the sanctuaries of ellora, ur, and memphis upon the thought substance of a primitive people. thales, pythagoras, and plato in their philosophic wanderings contacted many distant cults and brought back the lore of egypt and the inscrutable orient. from indisputable facts such as these it is evident that philosophy emerged from the religious mysteries of antiquity, not being separ

philosophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) were introduced, and perversion ruled supreme; for no institution can be any better than the member

the highest, the corporeal declares the intellectual, and the invisible i. made manifest by its works. for this reason the egyptians made images of substances existing in the inferior sensible world to serve as visible exemplars of superior and invisible powers. to the corruptible images they assigned the virtues of the incorruptible divinities, thus demonstrating arcanely that this world is but the shadow of god, the outward picture of the paradise within. all that is in the invisible archetypal sphere is revealed in the sensible corporeal world by the light of nature. the archetypal and creative mind--first through its paternal foundation and afterwards through secondary gods called intelligences--poured our the whole infinity of its powers by continuous exchange from highest to lowest

eved she had conferred upon him" next: wonders of antiquity sacred texts esoteric index previous next p. 61 wonders of antiquity it was a common practice among the early egyptians, greeks, and romans to seal lighted lamps in the sepulchers of their dead as offerings to the god of death. possibly it was also believed that the deceased could use these lights in finding his way through the valley of the shadow. later as the custom became generally established, not only actual lamps but miniatures of them in terra cotta were buried with the dead. some of the lamps were enclosed in circular vessels for protection; and instances have been recorded in which the original oil was found in them, in a perfect state of preservation, after more than 2,000 years. there is ample proof that many of these

c beauty to the limitations of concrete form. these abstract ideals of architecture can be resurrected, however, by the master mason who, by meditating upon the structure, releases therefrom the divine principles of architectonic philosophy incorporated or buried within it. thus the physical building is actually the tomb or embodiment of the creative ideal of which its material dimensions are but the shadow. moreover, the hiramic legend may be considered to embody the vicissitudes of philosophy itself. as institutions for the dissemination of ethical culture, the pagan mysteries were the architects of civilization. their power and dignity were personified in chiram abiff--the master builder--but they eventually fell a victim to the onslaughts of that recurrent trio of state, church, and mo

e kings' side are positive; those upon the queens' side, negative. the pawns are the sensory impulses and perceptive faculties--the eight parts of the soul. the white king and his suite symbolize the self and its vehicles; the black king and his retinue, the not-self- the false ego and its legion. the game of chess thus sets forth the eternal struggle of each part of man's compound nature against the shadow of itself. the nature of each of the chessmen is revealed by the way in which it moves; geometry is the key to their interpretation. for example: the castle (the body) moves on the square; the bishop (the emotions) moves on the slant; the king, being the spirit, cannot be captured, but loses the battle when so surrounded that it cannot escape. next: the tabernacle in the wilderness sacr

knowledge, it also unfolds those latent powers and faculties whereby man is enabled to master the secrets of the seven spheres. from the world of physical pursuits the initiates of old called their disciples into the life of the mind and the spirit. throughout the ages, the mysteries have stood at the threshold of reality--that hypothetical spot between noumenon and phenomenon, the substance and the shadow. the gates of the mysteries stand ever ajar and those who will may pass through into the spacious domicile of spirit. the world of philosophy lies neither to the right nor to the left, neither above nor below. like a subtle essence permeating all space and all substance, it is everywhere; it penetrates the innermost and the outermost parts of all being. in every man and woman these two

MASTERING WITCHCRAFT

olithic pillars of granite rise from the gentle hill, and between them winds the path of the dead, pale in the starlight. the two pillars mark the entrance to the realm of the dead, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of blackthorn is grasped; in the other a torch flickers with a resinous, smoky flame. an owl, the symbolic bird of death, is perched on the being's shoulder. in the far distance, the baying of dogs or wolves can be heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantin

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ich is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of el, iah, iah, iah, who hath formed and created the world by the breath of his mouth, who supporteth it by his power, who ruleth and governeth it by his wisdom, and who hath cast ye for your pride into the land of darkness and into the shadow of death. therefore, by the name of the living god, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyard

MEANING OF MASONRY

freemasonry and of initiation are largely connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated it may be useful to refer to the 23rd psalm, in which the hebrew initiates speak of both the supreme experience of being passed through" the valley of the shadow of death" and the preliminary phases of mental preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (i

MICHAEL FORD A RITE OF THE WEREWOLF

or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may

of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. se

ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blacke

the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields

MICHAEL FORD BOOK OF CAIN

h showed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the master

cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call f

MICHAEL FORD WITCHMOON

he daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended, from the beginning to present balance and insight into a dangerous psychic path. that of the shadow sorcerer is not that of mental weakness; however it often tests the mind on ever possible level. questions, answers, fears and pain await those who explore. fear not however, without the trials of life there is no true knowledge or experience. it is through consciously and willfully exploring areas of ourselves- analyze and become stronger because of it. devoid of this, there would be n

edge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used in the vampiric current since. the devilcosm (another name for the varcolaci sigil) is as much a symbol for the left hand path as it is a gateway

her inspiration. the woven web of night is one that can guide your every movement, to every urge the web will respond. the spider and serpent that exist in the night side are of symbolic nature, being of reversion and double senses, of speed and accuracy. i focused upon my star, the inverted pentagram, meaning life and mind and made proclamations to the lord of the sabbath, being the adversary or the shadow form of lucifer. candle lit, burning black in the darkness of the chamber i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking flesh and guards our great hidden place, be my

true tradition, whose witch blood speaks through me! amen" begin painting the athame according to your taste.you may wish to paint sigils or tailsmans or even god signs which hold significance to you. once all is complete take the athame and intone "as the calls of lilith are heard, to which hecate looms forth by the moon which hangs above i am childe of the witch moon of blood held by an oath to the shadow, both dawn and twilight by desire, will and belief i mark the path of manifestation. amen! so mote it be" banish and close the circle. the binding of shadows a luciferian banishing ritual in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shie

ng inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: such words i advise be altered to suit the individual working such rites. witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of bliss

nce freely in the spirit, a raging fire in the heart and the sun wheel burns a golden red. the rite should end with the witches' sabbath and then a banishing. then each and every member should try and retire to sleep at the same time to attend a group sabbath. beltane april 30th beltane is known primarily as a celtic holiday, translating to 'bel fire. a god of light and fire, bel also represented the shadow side, often connected with cernunnos. beltane is a gathering of the rising spring, when birth is abundant and life awakes in its fragile beauty. the night is the gateway to dreams, through which we take flight blown by fervent winds in the direction of the sabbat. as the flames burn high towards a waning moon, so does inspiration and the shadows of those who shed their flesh. the key li

the fires; of the spectral hands which caress the sleep autumn; we come of graves yet unknown of sight and filled in tunnels of crimson, as the torch which leads our very essence- one behind and one ahead both moving forwards and backwards; at the same time of names ye already know. never to remind as she dances upon a lovelorn tomb. just as may eve is the light bringing birth of summer, so comes the shadow side and reverse, being the coming of the dead in the night of pan. samhain is the most significant to our sorcery, being a portal in nature to the shadows cast by the great torch of hecate and lilith. it is when we shed our skin to the skies of twilight, and rise to flight among those of black eagle (12. this is the time of the shadow current of witchcraft in which we exist by our own

be a sigil of the sabbath. the sabbat will generally occur on the seasonal changes, the most frequent and significant of these astral congregations is in october before and directly after samhain (pronounced 'sow-in. the second most favorable and active is at the spring equinox, however sabbats are not necessarily "dated" or "agreed" upon. it is often a subconscious call between others to meet in the shadow lands. it is important to note that the vampiric sorcerer does not attend the sabbat for predatory purposes. its purpose is to come unto your own kind, be they "vampires "ghosts" or what-have-you, a celebration not a battle. any sexual congress, astral transformation and such which may occur are between the astrals participating. a basis of desire and manifestation will occur in these d

e seeker shall also visualize nightly a great dragon, as a form of their own self and then seek entry through the coils of leviathan= timeless essence. it is at this point timeless consciousness, the goal being immortality of the psyche shall be explored in depth. seven: path of ahriman the lord of darkness and shadows, the vampyric essence itself. the initiate works in meditation upon developing the shadow into various forms of transformation, via creating ngangas and fetishes. this is the essence of the multitude of daemonic transformation. keep a detailed journal on the results therein, including the paths of goetic and medieval grimoire workings which involve summoning these interior and exterior forces as a form of yourself, that you may absorb and become as them, they as yourself. it

MICHAEL W FORD THE VAMPIRE GATE

aft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer type of individual. by all accounts the botd is indeed a black school lessons are given in darkness, there is no visible master yet under this scope of study does the shadow cast down upon the ground in which the adept treads. knowledge of the enemy is essential. the luciferian must study the ways of the enemy monotheistic right hand path religions christianity, et al. such belief indoctrinates the weak and ignorant, thus should be kept out of the mind entirely, save it poison you to spiritual death. if anything, the luciferian should seek to devour the ver

life and astral energy. 62 part three vampyric rituals 63 the conjuration of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are s

astwihad is the evil flyer (vae-i saritar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death the bundahishn astwihad or astovidad is the darkness bringer who is an excellent model for the vampyre magickian or yatus (sorcerer) who wishes to develop the shadow or terrifying aspect of his astral body. the vampyre magickian who is focused on either experiencing a sexual ritual with a partner or a chosen victim of dream sorcery may utilize the shadow of astwihad to grow strong. 73 working: use a symbol of varcolaci-astovidad sigil the very symbol of nightmare vampyrism, when the astral body becomes cloaked in darkness. envision this symbol, the

mind by initiation, to manifest his/her desire on earth. vampirism/vampyrism the act of consuming chi or anghuya in a ritualized setting. life or energy force is found in all things, the sorcerer practicing vampirism would encircle and consume to grow stronger with this energy. practitioners of vampirism do create their own chi but also use chi absorbed or drained from other sources to manipulate the shadow by dream and ritual, growing stronger. the eye is both a symbol of vampirism and luciferian practice, predatory 88 spirituality. vampirism is based in the foundations of early egyptian texts and charles darwin theories of natural selection. not referring to the religion of vampirism. see predatory spiritualism. yatukih [avestan/pahlavi] term denoting relevance of sorcery within persian

of yatuvidah, daeva-yasna (demonworshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and selfdeification. liber hvhi will contrast with those looking to condemn left-handpath writings, the revealed identity of the luciferian is one who wishes to become something more, from

MICHAEL WYNN THE SOUL TRAVELERS

at set did not destroy apep, but instead absorbed the essence of apep into his own being. set became the master of apep, and gained new powers from being merged with the mighty demon; this probably contributed to further corrupting set and driving him from the light. apep, whose number is 333 is therefore half of the essence of lucifer, whose number is 666 and therefore complete. apep, who became the shadow aspect of set, has titles like the great rebel and the evil one. this guardian of the abyss, is sometimes spoke of as a female character and is frequently associated with a single, lid-less eye. this being is also closely associated with the triangle (being a 3-sided shape, and his seal has often been depicted as 3 triangles in an arrangement that resembles a nuclear or radiation symbol

MICHAEL W FORD NOX UMBRA

ft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meet

e are spiritual beings within flesh. we can thus control our immediate surrounding world. as we are born in darkness, we are nourished in the shadows. as we are strengthened in the noon-sun which is the time of shaitan, we create darkness and shadow equally. the ahrimanic vampyre seeks the in-between, or neither-neither world of twilight, from which the shades of the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation fr

perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence is a form of the shadow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the self to present a means of opposition, which allows the self to later realign this focus point

ent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformati

th, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the

ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of the shadow, arimanius i summon thee! by the eight tomb of the sah, whom is called the quarter song of the grave by the first which is the name zaresha, devouress who waits beyond lilith's caul came now before my cup of lunar blood, congress with my shadow in the sexual union of the dragon and whore by the second which is the name azosha, whom burns the flame of the dead in the emerald light of azr

beyond lilith's caul came now before my cup of lunar blood, congress with my shadow in the sexual union of the dragon and whore by the second which is the name azosha, whom burns the flame of the dead in the emerald light of azrail, guard this temple and grave-bed from which i rest by the third which is the name andar, being the bearer of cunning fire and blackened flame of ahrimanic sight, bring the shadow wisdom to i who seeks to immolate and become. by the fourth which is the name azi dahaka, a great dragon who long has slept in the blood rivers of az-umpesha, come now and guide the familiar of my arcane of desire to grow strong in my 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

dragon who long has slept in the blood rivers of az-umpesha, come now and guide the familiar of my arcane of desire to grow strong in my 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, feast

nal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bless me with reawakening (imagine the demon-goddes lilith come forth in sinister manner,forming both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar an

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

oiling dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the so

knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations pres

e path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http

MOODY RAYMOND A LIFE AFTER LIFE

ng to it that i can think of. a man who came very near death drew a somewhat different parallel, one from his religious background. he says, suddenly, i was in a very dark, very deep valley. it was as though there was a pathway, almost a road, through the valley, and i was going down the path. later, after i was well, the thought came to me "well, now i know what the bible means by `the valley of the shadow of death' because i've been there- out of the body it is a truism that most of us, most of the time, identify ourselves with our physical bodies. we grant, of course, that we have "minds" too. but to most people our "minds" seem much more ephemeral than our bodies. the "mind" after all, might be no more than the effect of the electrical and chemical activity which takes place in the' br

ll occur and that the state of physical death is compared here, again, to sleep. still, as is evident from the preceding chapter, a few persons have drawn upon specific biblical concepts when trying to elucidate or to explain to me what happened to them. for instance, it will be remembered that one man identified the dark enclosure he went through at the moment of death as the biblical "valley of the shadow of death" two persons mentioned jesus' claim "i am the light of the world" apparently, it was at least partly on the basis of that phrase that both identified the light they met as christ. one of them told me "i didn't ever see a person in this light, but to me the light was a christ-consciousness, a oneness with all things, a perfect love. i think that jesus meant it literally when he

MORALS AND DOGMA

ndingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow scoff to say that prayer is absurd, because it is not possible for us, by means of it, to persuade god to change his plans. he produces foreknown and foreintended effects, by the instrumentality of the forces of nature, all of which are _his_ forces. our own are part of these. our free agency and our will are forces. we do not absurdly cease to make

nst his brother in his heart. speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates; and love no false oath; for all these i hate, saith the lord "let those who have power rule in righteousness, and princes in judgment. and let him that is a judge be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land. then the vile person shall no more be called liberal; nor the churl bountiful; and the work of justice shall be peace; and the effect of justice, quiet and security; and wisdom and knowledge shall be the stability of the times. walk ye righteously and speak uprightly; despise the gains of oppression, shake from your hands the contamination of bribes; sto

lemn midnight; and spring-time, and chastening autumn; and summer, that unbars our gates, and carries us forth amidst the ever-renewed wonders of the world; and winter, that gathers us around the evening hearth--all these, as they pass, touch by turns the springs of the spiritual life in us, and are conducting that life to good or evil. the idle watch-hand often points to something within us; and the shadow of the gnomon on the dial often falls upon the conscience. a life of labor is not a state of inferiority or degradation. the almighty has not cast man's lot beneath the quiet shades, and amid glad groves and lovely hills, with no task to perform; with nothing to do but to rise up and eat, and to lie down and rest. he has ordained that _work_ shall be done, in all the dwellings of life

two contrary forces. if the centripetal force should overcome the centrifugal and the equilibrium of forces cease, the rush of the spheres to the central sun would annihilate the system. instead of consolidation the whole would be shattered into fragments. man is a free agent, though omnipotence is above and all around him. to be free to do good, he must be free to do evil. the light necessitates the shadow. a state is free like an individual in any government worthy of the name. the state is less potent than the deity, and therefore the freedom of the individual citizen is consistent with its sovereignty. these are opposites, but not antagonistic. so, in a union of states, the freedom of the states is consistent with the supremacy of the nation. when either obtains the permanent mastery o

, disbelief or blind credulity; and the priests either of unfaith or of faith become despotic"_whomsoever god loveth, him he chasteneth" is an expression that formulates a whole dogma. the trials of life are the blessings of life, to the individual or the nation, if either has a soul that is truly worthy of salvation"_light and darkness" said zoroaster"_are the world's eternal ways" the light and the shadow are everywhere and always in proportion; the light being the reason of being of the shadow. it is by trials only, by the agonies of sorrow and the sharp discipline of adversities, that men and nations attain initiation. the agonies of the garden of gethsemane and those of the cross on calvary preceded the resurrection and were the means of redemption. it is with prosperity that god affl

a, or outer court of the sacred enclosure, where amidst utter darkness, or while the meditating god, the star illuminating the nocturnal mystery, alone carried an unextinguished torch, the candidates were overawed with terrific sounds and noises, while they painfully groped their way, as in the gloomy cavern of the soul's sublunar migration; a scene justly compared to the passage of the valley of the shadow of death. for by the immutable law exemplified in the trials of psyche, man must pass through the terrors of the under-world, before he can reach the height of heaven. at length the gates of the _adytum_ were thrown open, a supernatural light streamed from the illuminated statue of the goddess, and enchanting sights and sounds, mingled with songs and dances, exalted the communicant to a

nd the majestic chants of the hierophants; and views the sacred spectacles. then, absolutely free, and enfranchised from the dominion of all ills, he mingles with the crowd of initiates, and, crowned with flowers, celebrates with them the holy orgies, in the brilliant realms of ether, and the dwelling-place of ormuzd. in the mysteries of isis, the candidate first passed through the dark valley of the shadow of death; then into a place representing the elements or sublunary world, where the two principles clash and contend; and was finally admitted to a luminous region where the sun, with his most brilliant light, put to rout the shades of night. then he himself put on the costume of the sun-god or the visible source of ethereal light, in whose mysteries he was initiated; and passed from th

t of orion, and bellatrix and betelgueux on his shoulders; brightest of the flashing starry hosts "canst thou" asks job "bind the sweet influences of the pleiades or loose the bands of orion" and in the book of amos we find these stars connected with the victory of light over darkness "seek him" says that seer "that maketh the seven stars (the familiar name of the pleiades, and orion, and turneth the shadow of death into morning" an old legend in masonry says that a dog led the nine elus to the cavern where abiram was hid. bo tes was anciently called caleb anubach, a barking dog; and was personified in anubis, who bore the head of a dog, and aided isis in her search. arcturus, one of his stars, fiery red, as if fervent and zealous, is also connected by job with the pleiades and orion. when

limits from without the evolution of life in its gradually advancing progression, whereby the perfect is ever evolving itself into the less perfect. this [greek] again, is represented under various images--at one time as the darkness that exists alongside of the light; at another, as the void [greek? a ?e..kenoma, kenon, in opposition to the fullness [greek? a..pleroma] of the divine life; or as the shadow that accompanies the light; or as the chaos, or the sluggish, stagnant, dark water. this matter, dead in itself, possesses by its own nature no inherent tendency; as life of every sort is foreign to it, itself makes no encroachment on the divine. as, however, the evolutions of the divine life (the essences developing themselves out of the progressive emanation) become feebler, the furth

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ed, and on his account the country of his adoption was visited with a severe drought. on consulting the oracle of delphi he was informed that any land which offered him shelter would be cursed by the gods, and that the malediction would continue to follow him till he came to a country which was not in existence at the time he had murdered his mother. bereft of hope, and resolved no longer to cast the shadow of his dark fate over those he loved, alcmaon took a tender leave of his wife and little son, and became once more an outcast and wanderer. page 311 arrived after a long and painful pilgrimage at the river achelous, he discovered, to his unspeakable joy, a beautiful and fertile island, which had but lately emerged from beneath the water. here he took up his abode; and in this haven of r

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery to the securing of love alone; he also lusted after buried treasure and its possession. imagine if you will egypt in 1740. a young officer is sent< on an expedition to the pyramids. the party of explorers lunch in the shadow of the great stone mountains of the desert, and are attacked by a horde of arabs. the comrades of the young officer are slain, and he himself is left for dead upon the ground. on returning to consciousness, he surrenders himself to the immediate anticipation of his end, and delivers a farewell address to the setting sun. a stone is rolled back in the pyramid, and a venerable old man iss

ONYX TABLET OF SET

ed in the human mind. there was no distinction between 'reality' and 'appearance; anything capable of exerting an effect upon the mind thereby existed" to be the only "other god [cf. hpl] in such a cosmology, set was understood to be a presence and force which alone could not be apprehended by perceptions of the natural senses. he thus represents the nameless "thing" whose existence we know of by the shadow it casts on things apprehended and things perceived by it: the non-natural "presence of self" in individual intelligent life. we have generalized the vehicle by which this presence is manifest as the ba, spirit, psyche, or soul in the exoteric and general reference writings of the temple [crystal& ruby tablets, because that concept is sufficiently precise for discussion at that level, a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a

PHOSPHORUS

edicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self-immolation, the initiate invoking and becoming as lucifer. the original foundation of this design was circulated in some vampyric covens focused on ni

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the hu

epared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lu

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

nd coming from the north [2] a great cloud, and [3] a flashing fire, and [4] a luminescence surrounding it c. h4 the gdepths of the sea h refers to the verse, ghe will return, he will have mercy on us; he will conquer our iniquities and cast all their sins into the depths of the sea. h5 the phrase gthe shadow of depth h refers (among others) to the verse, geven though i walk through the valley of the shadow of death, i will fear no evil; your rod and your staff comfort me. h6 as we will see, the hebrew for these two phrases consists of the same letters. the gkings of edom h refers, as we have seen previously, to the sefirot of the world of tohu, which collapsed. the portions of these sefirot that were refined enough to be assimilated into holiness in the subsequently constructed world of t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

fully understanding the usage of such terms as "occult" or "magic" apart from their historically negative or even lurid connotations is fundamental. the association of these words with "black" magic or satanism has uniformly been the result of hysteria, narcissistic theatrics, capitalization by the media, or psychosis. to truly explore the "dark arts (or in other words, apprehend the archetype of the shadow) through systematic ritual work demands not only extraordinary knowledge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never seem inclined. for any of us to integrate our "darkerl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shado

wledge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never seem inclined. for any of us to integrate our "darkerl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shadow are equated with the 'king' which means psychologically that acceptance of the shadow and compassion xvii for the inferior manare equivalent to acceptance of the self."the masses have projected (and not integrated) their shadow from the witch burnings of salem to congressional hearings on censorship of lyrics in rock music. the"occu1t"means nothing more than the study of what is "hidden" beyond the perception of the five senses. electricity could be construed as an "occu

ee! ceaseless motion, in eternal stability, be thou eternally blessed <90> we praise thee and we bless thee in the changeless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! 0 spirit of spirits! 0 eternal soul of souls! 0 imperishable breath of life! 0 creative sigh! 0 mouth which breathest forth

hes a semblance of the pillats to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars (that is, the ceremony induces a species of schizophrenia so that the initiation may be effected. but see jung's commentary to the secret of the golden fher, and also my book on alchemy the philosopher's stone.-i. r) here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-0th) as mettatron, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accu

norance. i came-and the thrones of the ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. 0 my father, there are the wheels of thy chariot. a1 ab blessed be thy name. broken is thy strength 0 concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be for ever more in the name of this creature of talismans, because i have called upon the most high, even arnoun have i called my habitation. i shall <223> tread upon the lion and adder. the young lion and dragon shall i trample under foot, because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads

RITE OF THE OPPOSER

rough its practice. the functions and applications are revealed solely through its practice and subsequent adaptation by the practitioner in accordance with such secret and unique directions as are revealed unto him. the initial directions are as follows: in a place of solitude and at the hour of twilight, light a single white candle and place it within the centre of one's shadow. standing before the shadow and fixating all attention upon the light of the single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent being completed, turn about once more, and thus completing one full orientation

f the single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent being completed, turn about once more, and thus completing one full orientation, wordlessly extend the flame as in salutation towards the shadow; with a single breath or orison extinguish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in co

xtinguish the candle. then, as directed, walk away from the place of solitude and turn not to gaze back from whence you came -for such is a custom of arte. the prayer of design may also be used in isolation or as an adjunctive/declaration in other suc h ritual/meditative procedures. an example of the practical adaptation of the rite as given above: in contradistinction to using toward and against the shadow as the determinants of the rite's polarities, employ such stellar analogues as the pole-star and the dog-star. also the direction of orientation may be changed from widdershins to deosil in alteration, according to whether the rite is performed at dusk or dawn- or in the dark or bright fortnight of the lunar month. the prayer of the design: as my words punctuate the silence, and the sil

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ar. this is the astrologic and astronomic cavern of the rosaic philosophers. disturb nottheir calculations, but draw nigh in silence, and we will abide our time.the cond. of n. taps 3 then 4, on the entrance. no response; again a little louder; still no answer.the door is discovered to be ajar, is pushed open, and they quietly enter and listen. one of theastrologers is soliloquising and examining the shadow on a paper containing a circle and some linesand measurements.1st astrologer:great is thy power, magnificent star. if by this conjunction i can gain the mastery of itsinterpretation, then will the solution of this problem give me all i crave. catharine de medice youshall be answered, the plottings of yourself and counsellors shall not escape me, else there is noruling divinity in heaven

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

nity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vu

orms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in proportion to the contrary affirmation; production is equal to destruction in the movement which preserves life; and there is no point in infinite extension which may not be regarded as the centre of a circle having an expanding circumference recedi

nose, the tongue, the umbilicus and the kabalistic jod. divinity, one in its essence, has two essential conditions as the fundamental grounds of its being necessity and liberty. the laws of supreme reason necessitate and rule liberty in god, who is of necessity wise and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from above. did not the heel of michael restrain satan in his ascent, satan

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

thee unto thee returneth; endless movement in the eternal stability, be thou blessed for ever! we praise thee, we bless thee in the fleeting empire of created light, of shadows, reflections and images; and we aspire without ceasing towards thine immutable and imperishable splendour. may the ray of thine intelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe for

. as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god, disfigured by wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with sad or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: 74 the ritual

RUBY TABLET OF SET

of the prevailing situation. most people are locked at the persona level. the persona can he understood as an impoverished selfimage, which has been created when the individual has denied some of his characteristics, such as hate, joy, or sexuality. but characteristics won't disappear if they are neglected/denied, only the understanding that they are a part of one's self is dimmed. thus is formed the shadow, a conglomeration of forbidden qualities, and over the line created begins the battle between the persona and the shadow. after the line has been drawn, the properties of the shadow are conceived of as part of the outside world; they are projected there. the impulse that is formed within the individual is felt to come from the environment and be directed towards the person. projection h

ndividual feels that he lacks a certain component that he has projected outside. on the other hand the characteristic now seems to be in the world outside, most often in other people. most people have a strong resistance against recognizing this distorted selfimage. resistance has in fact originally been one of the central reasons for projection. the most significant examples of the projection of the shadow wilber finds from the witch hunts, the raid of the jews by the nazis, and the ku klux klan. he also reminds of the fear that prevailed during the cold war that 'there is a communist under every bed'(3) i think that projecting the genetic memory of the core family/group into a larger framework, plus a many-sided propaganda, make for so called nationalistic feelings. in all societies ther

g the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his head is completely covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that

changes, and his spirit departs upon the funeral barge. let us perform the rite of passage, that he have company upon his last and most fearful journey into the western lands of darkness, that he arrive safely among the gods, and take his place amidst the shining beings who wield their will in full awareness of who they are. h incense cense the ritual area with smoky myrrh, circling the table and the shadow. celebrant says: hlet the smoke rise from the funeral resin, the sacred myrrh of the embalmer and healer. rise to the heavens, descend to the netherworld. those who dwell therein, beware of this rite. with this smoke comes one mighty in his being, one of our own, adept rick furgeson. h bell ring the bell. with each ring of the bell one line is read: hopen your ears, daimons of the nethe

t its fire burn into the netherworld, the roar of its course be heard as our brother's being travels the tuat. be mindful o setian that this flame ever burn brightly within, that it may enliven you even as your eyes close for the last time. h invocation to set celebrant says: hthe shadow of our brother adept rick furgeson yet lingers, as the words of final farewell wait to be spoken. h he touches the shadow's left shoulder and the shadow raises both arms for the duration of the invocation. gbrother adept, greet the prince of darkness who now comes into this place of your final moments. h celebrant or another speaks the invocation to set. invocation to the elementals invocation to maat: the celebrant takes the blue feather and holds it over the painting, as he repeats the following he makes

one who now lies silent. h gruthless goddess of righteousness, who harbors no affection nor welcomes any favors, weigh this heart which beats no more. h gshe who gathers no dust and accepts no tithes, weigh the endeavors and works of he who now rests. h ghail maat, whose beckoning and approval is the most sought favor of mankind; say but the word and his ba shall be free. h the celebrant goes to the shadow and touches the feather to his head: gspeak brother, of your quest, of your days of xeper, that we may know if you will journey into the night with honor, or be left to rot in the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes. i have walked the singular path lit by th

path with no certainty of what lay ahead. i have spoken with truth and clear judgment, calling upon maat. i beheld my subconscious in the angles of the pentagram. i sought the integration of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept the rewards of his xeper. h graal ceremony done by the celebrant or a graal master. an incense pellet (fragrant oils and spices in wax) is placed in the censor. the graal is filled with a rich flavorful drink containing a spice such as cinnamon. hot apple juice with cinnamon is preferred. the censo

arries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that he may begin his journey. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling among the assembled and removing his hood, symbolizing the departure. a chant is begun by the celebrant (sung in a monotone: gyou are the brother of the moon, and the son of sirius; you revolve in the heavens like orion. you are now one of the everlasting and never-setting stars of the northern skies. h gxepera, xeper, xeperuuuu c h after this the r

decline from some past age of greatness. place-fixation shows up in his stories in the fact that nearly all of his horror is sited in new england, or more rarely, in places he visited elsewhere. if you read these stories, and go to these areas, you will very often find the exact spot he describes. sometimes he gives them another name. to give a few quick examples: if you follow the directions in "the shadow over innsmouth, there is indeed a bus line of the kind he describes; and if you follow the itinerary in that story, you find that the dagon hall is actually a hall belonging the american veterans of foreign wars. the story "herbert west: reanimator" takes place in the town of bolton- but the area he describes is actually in clinton, the next town over. i know it well, because i live in

SABBATIC KABALA OF THE CROOKED PATH

t a highly active role of the feminine vessel. both letters are reminiscent of the darkside of the kabbalistik universe and totally stellar in nature. cell 8 being the aat of the 9th and 20th letter of the sacred alphabet with my shadow i will eclipse the very face of nature. in this cell the mage is beneath his own vast seas of un- and subconscious magical patchworks and a total integration with the shadow-self is performed through sigilic formulas in the state of jagrat and svapna. this is done by entering the sphere of knowledge intentionally, because you have really no other choice. the technique suggested is amongst the many the use of automata in relation to paining and writing upon awakening from the umbrian land of deep sleep and lucid copulation with the infernal regents. in this

sigilic formulas in the state of jagrat and svapna. this is done by entering the sphere of knowledge intentionally, because you have really no other choice. the technique suggested is amongst the many the use of automata in relation to paining and writing upon awakening from the umbrian land of deep sleep and lucid copulation with the infernal regents. in this cell you will become the offering to the shadow, the hunted for the hunter and the awaiting and blindfolded novice awaiting the ordeal. this process is referred to as hypno- aesthesia, where you in sound sleep are seeking the joining with the sigilic form of intent. the useful point for summoning are found in the sonorcha achronos, which is the ka or force of i and as such the syzygy of self. this is in turn tight connected to the ve

rm of intent. the useful point for summoning are found in the sonorcha achronos, which is the ka or force of i and as such the syzygy of self. this is in turn tight connected to the very form of totality displayed in this aeon, or age. the call unto the dark side is clear and loud in this cell, if not somehow in a fatigue of its strength. with this i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to happen as a reaction on the forces put to play in this joining. the double house of zoa and azoa and the symbolism of the mother, father, son and daughter are important as a reference to yi -king and the absolute need for the oracular effect found through divination, or as the case also can be, with using

SALMANRUSHDIE THESATANICVERSES

earlier in the journey, the inflight inevitability of walter matthau had stumbled lugubriously into the aerial ubiquity of goldie hawn, there were shadows moving, projected by the nostalgia of the hostages, and the most sharply defined of them was this spindly adolescent, ismail najmuddin, mummy's angel in a gandhi cap, running tiffins across the town. the young dabbawalla skipped nimbly through the shadow-crowd, because he was used to such conditions, think, spoono, picture, thirty-forty tiffins in a long wooden tray on your head, and when the local train stops you have maybe one minute to push on or off, and then running in the streets, flat out, yaar, with the trucks buses scooters cycles and what-all, one-two, one-two, lunch, lunch, the dabbas must get through, and in the monsoon runn

ity watching the fight. it's quickly over once hamza gets to the scene. two masked assailants run away, two lie dead. bilal, khalid and salman have been cut, but not too badly. graver than their wounds is the news behind the lion--masks of the dead "hind's brothers" hamza recognizes "things are finishing for us now" slayers of manticores, water-terrorists, the followers of mahound sit and weep in the shadow of the city wall. o o o as for him, prophet messenger businessman: his eyes are open now. he paces the inner courtyard of his house, his wife's house, and will not go in to her. she is almost seventy and feels these days more like a mother than a. she, the rich woman, who employed him to manage her caravans long ago. his management skills were the first things she liked about him. and a

bubble on the sizzling griddle of the sky. land appears below them. the heat grows intense. it is an immense landscape, reddish, with flat-topped trees. they fly over mountains that are also flat-topped; even the stones, here, are flattened by the heat. then they come to a high mountain of almost perfectly conical dimensions, a mountain that also sits postcarded on a mantelpiece far away; and in the shadow of the mountain, a city, sprawling at its feet like a supplicant, and on the mountain's lower slopes, a palace, the palace, her place: the empress, whom radio messages have unmade. this is a revolution of radio hams. gibreel, with the imam riding him like a carpet, swoops lower, and in the steaming night it looks as if the streets are alive, they seem to be writhing, like snakes; while

rying shields. the reporter speaks gravely; petrolbombs plasticbullets policeinjuries water- cannon looting, confining himself, of course, to facts. but the camera sees what he does not say. a camera is a thing easily broken or purloined; its fragility makes it fastidious. a camera requires law, order, the thin blue line. seeking to preserve itself, it remains behind the shielding wall, observing the shadow-lands from afar, and of course from above: that is, it chooses sides- cut- sun-guns illuminate a new face, saggy-jowled, flushed. this face is named: sub--titled words appear across his tunic _inspector stephen kinch. the camera sees him for what he is: a good man in an impossible job. a father, a man who likes his pint. he speaks: cannot--tolerate--no--go-areas better-protection--requi

ts" rejected this analysis. city constabulary contaminated by communal agitators, the counter-argument suggested. hindu nationalists run amuck. a political fortnightly contained a photograph of signboards that had been mounted outside the juma masjid in old delhi. the imam, a loose-bellied man with cynical eyes, who could be found most mornings in his "garden- a red-earth-and-rubble waste land in the shadow of the mosque- counting rupees donated by the faithful and rolling up each note individually, so that he seemed to be holding a handful of thin beedi-like cigarettes- and who was no stranger to com- munalist politics himself, was apparently determined that the meerut horror should be turned to good account _quench the fire under our breast, the signboards cried _salute with reverence th

SATANGEL

along with elements of the persian zoroastrian religion, judea being under persian rule from the 6th to 4th centuries b.c. in their cosmology there are two principles of ahura mazda, being creative, and ahriman, being destructive. so evenly matched are they that the slightest flux can topple the balance, and mortal-kind are constantly being drawn to one side or the other. originally the devil was the shadow side of god, his dark aspect. mal ak was the term employed for that aspect of god that was able to communicate with mortal kind. it was this concept that was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god an

hat was translated into the concept of the angel. only the shadow was able to communicate because the light is too great for a human to bear, as with zeus. as the hebrew religion evolved, so did this shadow, until it broke away from god and became a separate power having its own free will. however, with this separation came the natural dualistic attribution of god s other characteristics, so that the shadow also becomes his destructive and malign aspect, whilst the light becomes everything good. in the book of jubilee, compiled approximately a hundred years after the old testament, this shadow has acquired the title of mastema, a hebrew word meaning adversity. from this moment it is this accusing angel that becomes responsible for all the darker things previously imputed to god. it was the

worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow of god and of ourselves, i speak these words of agony for thy glory. thou who art doubt and revolt, sophism and impotence, thou livest again in us and round us, as in the troubled centuries when thou didst reign, blood stained with tortures, like an obscene martyr, on thy throne of darkness, shaking in thy left hand the abominable sceptre of a bloody lingham. today thy degenerate sons a

SET IN EGYPTIAN THEOLOGY

f the puzzle that is set. egyptologists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of op

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

is true that she had been taught by lips now mute the maiden duties enjoined by honour and religion. and all love that spoke not of the altar only shocked and repelled her. but besides that, as grief and solitude ripened her heart, and made her tremble at times to think how deeply it could feel, her vague and early visions shaped themselves into an ideal of love. and till the ideal is found, how the shadow that it throws before it chills us to the actual! with that ideal, ever and ever, unconsciously, and with a certain awe and shrinking, came the shape and voice of the warning stranger. nearly two years had passed since he had appeared at naples. nothing had been heard of him, save that his vessel had been directed, some months after his departure, to sail for leghorn. by the gossips of

and clasped her hand in his "but what should i give thee in return "love, love, only love "a sister's love "ah, speak not with such cruel coldness "it is all i have for thee. listen to me, signor: when i look on your face, when i hear your voice, a certain serene and tranquil calm creeps over and lulls thoughts, oh, how feverish, how wild! when thou art gone, the day seems a shade more dark; but the shadow soon flies. i miss thee not; i think not of thee: no, i love thee not; and i will give myself only where i love "but i would teach thee to love me; fear it not. nay, such love as thou describest, in our tranquil climates, is the love of innocence and youth "of innocence" said viola "is it so? perhaps" she paused, and added, with an effort "foreigner! and wouldst thou wed the orphan? ah

eave me, and forget me. you do not understand, you could not comprehend, the nature of her whom you think to love. from my childhood upward, i have felt as if i were marked out for some strange and preternatural doom; as if i were singled from my kind. this feeling (and, oh! at times it is one of delirious and vague delight, at others of the darkest gloom) deepens within me day by day. it is like the shadow of twilight, spreading slowly and solemnly around. my hour approaches: a little while, and it will be night" as she spoke, glyndon listened with visible emotion and perturbation "viola" he exclaimed, as she ceased "your words more than ever enchain me to you. as you feel, i feel. i, too, have been ever haunted with a chill and unearthly foreboding. amidst the crowds of men i have felt a

guage but music. how strangely and how suddenly with thee became that world evermore connected! what the delusion of the stage was to others, thy presence was to me. my life, too, seemed to centre into those short hours, and from thy lips i heard a music, mute to all ears but mine. i sit in the room where my father dwelt. here, on that happy night, forgetting why they were so happy, i shrunk into the shadow, and sought to guess what thou wert to me; and my mother's low voice woke me, and i crept to my father's side, close close, from fear of my own thoughts "ah! sweet and sad was the morrow to that night, when thy lips warned me of the future. an orphan now, what is there that lives for me to think of, to dream upon, to revere, but thou "how tenderly thou hast rebuked me for the grievous w

ns of the past, as if i had known thee from an infant. suddenly the idea of my presumption struck me. i stopped, and timidly sought thine eyes"'well, and when you found that the nightingale refused to sing"'ah' i said 'what to thee this history of the heart of a child"'viola' didst thou answer, with that voice, so inexpressibly calm and earnest 'viola, the darkness of a child's heart is often but the shadow of a star. speak on! and thy nightingale, when they caught and caged it, refused to sing"'and i placed the cage yonder, amidst the vine-leaves, and took up my lute, and spoke to it on the strings; for i thought that all music was its native language, and it would understand that i sought to comfort it"'yes' saidst thou 'and at last it answered thee, but not with song, in a sharp, brief

ffering, he could not tell where or why, not only from the proportions, but also from the limbs and outline of man. the glare of the volcano, that seemed to shrink and collapse from this gigantic and appalling apparition, nevertheless threw its light, redly and steadily, upon another shape that stood beside, quiet and motionless; and it was, perhaps, the contrast of these two things the being and the shadow that impressed the beholder with the difference between them, the man and the superhuman. it was but for a moment nay, for the tenth part of a moment that this sight was permitted to the wanderer. a second eddy of sulphureous vapours from the volcano, yet more rapidly, yet more densely than its predecessor, rolled over the mountain; and either the nature of the exhalation, or the excess

, away. still, like the wind, he leaves in thy heart the seeds that may bear the blossom and the fruit. zanoni hath performed his task, he is wanted no more; the perfecter of his work is at thy side. he comes! i hear the dash of the oar. you will have your choice submitted to you. according as you decide we shall meet again" with these words the stranger moved slowly away, and disappeared beneath the shadow of the cliffs. a boat glided rapidly across the waters: it touched land; a man leaped on shore, and glyndon recognised zanoni "i give thee, glyndon, i give thee no more the option of happy love and serene enjoyment. that hour is past, and fate has linked the hand that might have been thine own to mine. but i have ample gifts to bestow upon thee, if thou wilt abandon the hope that gnaws

ar. but thou, seest thou not that to love is but to fear; seest thou not that the power of which thou boastest over the malignant one is already gone? it awes, it masters thee; it will mock thee and betray. lose not a moment; come to me. if there can yet be sufficient sympathy between us, through my eyes shalt thou see, and perhaps guard against the perils that, shapeless yet, and looming through the shadow, marshal themselves around thee and those whom thy very love has doomed. come from all the ties of thy fond humanity; they will but obscure thy vision! come forth from thy fears and hopes, thy desires and passions. come, as alone mind can be the monarch and the seer, shining through the home it tenants, a pure, impressionless, sublime intelligence! chapter 6.iv. plus que vous ne pensez

nger. as the sight of the first plague-boil to the victim of the pestilence, was the first sight of the shadowy spy to that of the revolution: the watch, the arrest, the trial, the guillotine, these made the regular and rapid steps of the monster that the anarchists called law! he breathed hard, he heard distinctly the loud beating of his heart. and so he paused, still and motionless, gazing upon the shadow that halted also behind him. presently, the absence of all allies to the spy, the solitude of the streets, reanimated his courage; he made a step towards his pursuer, who retreated as he advanced "citizen, thou followest me" he said "thy business "surely" answered the man, with a deprecating smile "the streets are broad enough for both? thou art not so bad a republican as to arrogate al

SIR WALLIS BUDGE EGYPTIAN MAGIC

l indeed be overthrown" and the papyrus and the figure "having been burnt in a fire made of khesau grass, the remains thereof shall be mixed with excrement and thrown upon a fire; thou shalt do this at the sixth hour of the night, and at dawn on the fifteenth day [of the month. and when the figure of apep is placed in the fire thou shalt spit upon him several times each hour during the day, until the shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face

e dead body which lies beneath it on the bier at once suggests the reunion of the soul with p. 114 the body; the picture of the deceased walking away from a "block of slaughter" and a knife dripping with blood suggests escape from a cruel death; the picture of a soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man's economy are anubis holding the mummy of the scribe ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively (from the papyrus of ani, plate 16) not shut up in the tomb for all eternity. but the ideas which prompte

pe, a jackal, and a man respectively. the sem priest then said "i have seen my father in all his forms" which the other men in turn repeat. the meaning of this portion of the ceremony is hard to explain, but m. maspero 2 thinks that it was intended to bring back to the body of the deceased its shadow (khaibit, which had departed from it when it died. the preliminary purifications being ended, and the shadow having been joined to the body once more, the statue or mummy is approached by the men who represent the armed guard of horus; and one of their number, having taken upon himself the character of horus, the son of osiris and isis, touches its mouth with his finger. the kher-heb next made ready to perform the sacrifice which was intended to commemorate the slaughter, at some very early pe

is thy name; i require, o lords of the gods, seth, chreps, give me the information that i desire" the peculiar ideas which the egyptians held about the composition of man greatly favoured the belief in apparitions and ghosts. according to them a man consisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief object

pulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, p. 218 it would wander forth from the tomb and eat any kind of offal and drink any kind of dirty water which it might find in its path. but besides the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb. there is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the "double" this is proved by the fact that a special part of the tomb was reserved for the ka

SORCERIES OF ZOS

wretch that i am, followed her advice, and the glory of god quite departed from me; and my spirit was darkened, and i became the sport of idols and demons. wherefore i wrote out this testament, that ye who get possession of it may pity, and attend to the last things [1, and not to the first. so that ye may find grace for ever and ever. amen [1. cp. rev. ii. 1r the sorceries of zos from cults of the shadow by kenneth grant sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. the popular conception of witchcraft, shaped by the anti-christian manifestations that occurred in the middle ages is so distorted and so inadequate that to try and interpret the symbols of its mysteries, perverted and debased as they are, without

d upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil fro

n. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this sec

hes' total commitment to an-tichristian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestations of the shadow. footnotes (1) see the white people, the shining pyramid, and other stories. this theme is a frequent one with machen. the hideous atavisms described by lovecraft in many of his tales evoke even more potently the atmosphere of cosmic horror and 'evi l' peculiar to the influx of extra-terrestrial powers (2) see the confessions, moonchild, magick without tears, and other works by crowley

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ns right, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar in the center of the room. a special lens recessed in the ceiling focuses a beam of light on the altar from a point above and just beyond its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the back of the room. the room is as quiet as an underground tomb. its floor is paved with blue-gray slate slabs laid in a

n, it was generally symbolized by the all-seeing eye of him whose name it was."45 he described the "cap of purest crystal" once atop the pyramid of gizeh (the floating triangle on the reverse seal) as the "priceless gem of egypt."the terrible crystal (job xxxviii, 4-7) he believed that "when at last it shall actually crown the pyramid of human institutions, then indeed shall all men dwell beneath the shadow of "the rock."46 (deut. xxxii, 4; psalms xci, 1: isa. xxvi, 4 and xxxii, 2) totlen insisted that the symbolism had a scriptural basis. his "cap" on the pyramid is the biblical cornerstone; his "rock" is jehovah in the old testament. yet his own research and documentation on the meaning of the seal proved the contrary. he was always the optimist, even when he wrote that he could not "but

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e-oriented understanding. that could not mean it xiv christianity as mystical fact should strive to leave behind all that bound it to the older mysteries, which had given people the sense of belonging to a meaningful cosmic order, spiritual as well as physical. indeed, to do so would simply be throwing one s lot in with the alienation and isolation that is the besetting disease of modern culture: the shadow side of our individualism and freedom to shape our future by detaching ourselves from the past. rather, by understanding the spiritual pattern of regeneration in the mysteries, in which people felt they shared in the death and return-tolife of a god, christianity could also see how it had evolved and still needed to evolve in order to convey that experience to the individualistic and hi

SYMBOLISM OF THE BANNERS

ht of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow of this cross. this is the primary cross of life of which the cross of golgotha is a lesser manifestation; a shadow cast by the great shadow. having taken a look at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the

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

doctors even take the hippocratic oath, vowing obeisance to asclepius, the greek god of healing. the caduceus design is of two serpents intertwined around a staff, or pole, facing each other. again, this is evidence of llluminist doctrine of the integration of opposites. the two serpents are the same as the emblem of freemasonrythe double-headed eagle. that ravenous dark bird 251 252 codex magica the shadow figure in the background of this photo of egyptian president hosni mubarak faces the opposite direction. appropriate considering the masonic principle of the combining, or synthesis of opposites (photo: u.s. new& world report, march 14, 2005, p. 30) sammy davis, jr, popular singer and entertainer, integrated the illuminist sign "as above, so below" into his dance performance. in his aut

se turns out to be a puppet of the jewish adl and a "chosen one" of the illuminati. this photo in time (january 6, 2001) unmasks chief moose as a stooge of the elite. it illustrates perfectly the satanic doctrine "as above, so below" we see chief moose, a black man, shrouded in darkness, his hands giving a masonic symbol (explained elsewhere in codex magica. they rest on a mirror surface in which the shadow image of the chief is seen. viewed either as is or upside down, we observe the secret sign of the diamond (two triangles abutted together, indicating the portal of hell, high sign of the conspiracy. it doesn't get much more revealing than this. yet, it is doubtful that even a fraction of the readers of time who saw this photo had any idea of its esoteric nature. that ravenous dark bird

ed. there are "gods" and more "gods" but only a mysterious, hazy supreme deity behind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublished manuscript for her upcoming book, the molten image, explains that the tarot cards of witches and occultists are of jewish origin and correspond with the 22 letters of the hebrew alphabet. finally, cabalism

for the masonic lodge's black and white checkerboard floors. this is the doctrine of bringing order out of chaos, of reconciling the two opposites, evil and good, with satan reigning over both heaven and hell.2 the "v" sign is also a sign of the horned god of witchcraft, often called pan; or baphomet, the androgynous (male and female) goat god (again illustrating the law of opposites. the face in the shadow the complete book of witchcraft3 explains further the occult meaning. when the sign is given to produce a shadow behind, a diabolical image appears that seems to be the face of the devil. witches and magicians and some catholic popes used this image to effect emotional responses: there was a deeply seated belief in the fascination or enchantment of shadows; so that the witch, or magicia

ning. when the sign is given to produce a shadow behind, a diabolical image appears that seems to be the face of the devil. witches and magicians and some catholic popes used this image to effect emotional responses: there was a deeply seated belief in the fascination or enchantment of shadows; so that the witch, or magician, could use them to either produce sickness and death or to inspire love..the shadow of the (satanic) priest's fingers raised in blessing was considered to have evil significance. a remarkable thing occurred with the hand so lifted, is that its shadow resembles the head and horns of the goat of baphomet..the symbol of black magic. the use of the 'shadow of blessing' was regarded as the legitimate prerogative of the pope, and was most terribly exercised during the dark a

vegas. the demonic influence in their performances is thick. communist hatred of jesus and of christianity is evidenced by this disgusting soviet depiction of the last supper, with jesus and his disciples having a drunken orgy. the soviet leadership was made up of revolutionary jews. blood red-red stars, clenched fists 577 the resemblance of the monstrous communist butcher leon trotsky (right) to the shadow devil creature created by the hand of british satanic high priest aleister crowley (left) is remarkable. the drawing of trotsky is from a greek publication while the photo of crowley is found in an unrelated british-published book. in fact, trotsky, whose real name was bronstein (jewish) was a satanist, which is why he was so thrilled to see countless thousands of russian and other chri

THAGIRION

tisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the anti-christ and the beast 666. the first mentioned characters are preaching salvation through them( jesus proclaims in the bible that he is the only way to salvation, something that is questioned by th

d then placed in thagirion. hitler was in the beginning of his career looked upon as something of a messiah that would save germany and was here taking on the role as a tiphereth character. later he turned into a character similar to the beast and is one of the most popular candidates for the anti-christ title. nero, djingis khan, bill clinton and others have been called antichrists and have been the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the m

iphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in a

THE BOOK OF PLEASURE

rove his incapacity, the non existence of what he sets about to prove. he at once sets his limit and servility. 19: just a natural desire. 20: this is a short formula for those whose belief is full in the law, are house holders following their desires. the formula holds good for any purpose. 21: illustration, the loss of faith in a friend, or an union that did not fulfill expectations. 45 casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecst

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hat became the duty of the deceased person s family. like fleeting shadows, the spirits of the dead slowly migrated to the land of the grandparents, gaining strength for their journey from 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 afterlife mysteries 37 energy received from their living relatives, who performed a long and demanding rite known as the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to burial and where t

man loses outward consciousness and becomes inspired or enraptured. while in this state of enthusiasm, he sees dreamlike apparitions, hears voices, and receives visions of truth. more than that, his soul sometimes leaves his body to go wandering. it is believed that during those times when the souls of shamans go wandering, they project their consciousness to faraway places on earth as well as to the shadow world of spirits. these soul journeys may inform those who seek their shaman s counsel of everything from where to find the choicest herds of game to how to banish a troublesome spirit from their home. those men and women who aspire to learning such techniques for themselves may pay a shamanic practitioner for the privilege of undergoing an arduous course of training that would include

ith his first wife in 1968. an enthusiastic member of the church, he was ordained a satanic priest after he had returned from serving in vietnam in 1970; and he envisioned his mission in life as one of destroying the influence of conventional religion in human affairs. filled with missionary zeal, aquino made it clear that he did not wish to convert everyone to satanism, but he did wish to remove the shadow of fear 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 mystery religions and cults 303 and superstition that he believed had been perpetuated by organized religion. on the eve of the summer solstice on june 21, 1975, after his split with lavey, aquino performed a magical ritual and sought to summon satan to appear to him to advise him how best

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

the symbolic processes of both modern and primitive humans, and he recognized what he called archetypes, mental forces and symbology whose presence cannot be explained by anything in the individual s own life, but seemed to be aboriginal, innate, and inherited shapes of the human mind. jung believed that it is crucial to pay attention to the archetypes met in dream life. of special importance is the shadow, a figure of the same sex as the dreamer, which contains all the repressed characteristics one has not developed in his or her conscious life. the anima is the personification of all the female tendencies, both positive and negative, in the male psyche. its counterpart in the female psyche is the animus. the most mysterious, but most significant, of the jungian archetypes is the self, w

alien bodies. dennis said that he had blundered into the roswell army air field hospital on the evening that the alien bodies had been recovered. according to dennis, a nasty red-haired officer confronted him and warned him that if he ever told anyone about the crash or the alien bodies, they will be picking your bones from the sand. in randle s opinion, the results of their research prove beyond the shadow of a doubt that aliens exist. and while he and schmitt do not know conclusively whether or not one of the alien crew survived the crash outside of roswell, there is no doubt that something crashed and that it held a crew. randle also insists that there is no doubt that the crew was not human. nuclear physicist stanton friedman firmly believes that a ufo exploded in the area in early jul

THE KEY TO THE MYSTERIES

es as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with fait

the kingdom of heaven. for the kingdom of heaven belongs to intelligence and love, both children of liberty. god has shown liberty to man in the image of a lovely woman, and in order to test his courage, he made the phantom of death pass between her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of death. man possessed liberty; he had embraced life. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a

of god, he would feel your sting! do not drink the blood of the christ, it will burn your entrails; it is quite sufficient that it should have flowed uselessly for you! viii the number eight the ogdoad is the number of reaction and of equilibrating justice. 37 every action produces a reaction. this is the universal law of the world. christianity must needs produce anti-christianity. antichrist is the shadow, the foil, the proof of christ. antichrist already produced itself in the church in the time of the apostles: st. paul said "for the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. and then shall that wicked one be revealed<<2 thess. ii. 7,8. this passage is presumably that referred to by the author. cf. 1 john iv. 3, and ii, 18

ed his father jacob, and benjamin his young brother, and he pardons you your jealousy, and embraces you with tears. children of true believers, we will sing with you "there is no god but god, and mohammed is his prophet" say with the children of israel "there is no god but god, and moses is his prophet" say with the christians "there is no god but god, and jesus christ is his prophet" mohammed is the shadow of moses. moses is the forerunner of jesus. what is a prophet? a representative of humanity seeking god. god is god, and man is the prophet of god, when he causes us to believe in god. the old testament, the qur'an, and the gospel are three different translations of the same book. as god is one, so also is the law. o ideal woman! o reward of the elect! art thou more beautiful than mary?

separation, which counts no longer in religion, which, since photius, has not inspired a single eloquence, is a church become entirely temporal, whose priesthood is no more than a function regulated by the imperial policy of the tsar of all the russias; a curious mummy of the primitive church, still coloured and gilded with all its legends and all its rites, which its popes no longer understand; the shadow of a living church, but one which insisted on stopping when that church moved on, and which is now no more than its bloated-out and headless silhouette. then, the protestants, those eternal regulators of anarchy, 85 who have broken down dogma, and are trying always to fill the void with reasonings, like the sieve of the danaides; these weavers of religious fantasy, all of whose innovati

l light, and live upon the same terrors which give them birth. that black giant which reaches its wings from east to west to hide the light from the world, that monster who devours souls, that frightful divinity of ignorance and fear- in a word, the devil- is still, for a great multitude of children of all ages, a frightful reality. in our "dogme et rituel de la haute magie" we represented him as the shadow of god, and in saying that, we still hid the half of our thought: god is light without shadow. the devil is only the shadow of the phantom of god! the phantom of god! that last idol of the earth; that anthropomorphic spectre which maliciously makes himself invisible; that finite personification of the infinite; that invisible whom one cannot see without dying- without dying at least to

in us two sorts of sympathies. we need to absorb and to radiate turn by turn. our heart loves contrasts, and there are few women who have loved two men of genius in succession. one finds peace through the protection which one's own weariness of admiration gives; it is the law of equilibrium; but sometimes even sublime natures are surprised in caprices of vulgarity. man, said the abbe gerbert, is the shadow of 246 a god in the body of a beast; there are in him the friends of the angel and the flatterers of the animal. the angel attracts us; but if we are not on our guard, it is the beast that carries us away: it will even drag us fatally with it when it is a question of beastliness; that is to say, of the satisfactions of that life the nourisher of death, which, in the language of beasts i

t he makes for himself of its author. man knows god only by the names which he gives to that being of beings, and does not distinguish him but by the images of him which he endeavours to trace. he is then in a manner the creator of him who has created him. he believes himself the mirror of god, and by indefinitely enlarging his own mirage, he thinks that he may be able to sketch in infinite space the shadow of him who is without body, without shadow, and without space. 267 to create god, to create one's self, to make one's self independent, immortal and without suffering: there certainly is a programme more daring than the dream of prometheus. its expression is bold to the point of impiety, its thought ambitious to the point of madness. well, this programme is only paradoxical in its form

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ly blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the lucifer

int many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. t

ood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how it may be explored in a positive manner and a challenging path way into the shadow. nox umbra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along wit

e path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation d

be adapted based on the predilection of the individual, that certain aspects may be altered for better results. the luciferian edition of the goetia, by michael w. ford is based on his own individual practice of goetic magick without the christian dogma of earlier versions. the luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by m

of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set11 is a model and neter12 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. se

ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blacke

the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields

THE MIDDLE PILLAR

f the id and super-ego which pressure them into conforming with society-sanctioned patterns of behavior. according to jung, the ego's formation of an identity was not only the beginning of true "personhood" but also the commencement of a natural polarity between the general and the specific. several stages marked the process of heilsweg or individuation. the first stage was the confrontation with the shadow-those unconscious aspects of the self which have been buried or ignored by the conscious mind. ths begins with the dissolution of the false self, the mask, or the outer persona. the persona is a complicated system of relations between individual consciousness and society,fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the othe

wledge, the nlagical weapon which gave man vicfory over the earth, and which we hope will give him a still greater vicfory over himself.13 jung believed that the most important objective for any individual was the attainment of harmony between the two halves of the psyche, the conscious and the unconscious. in this manner, man would achieve the "greater victory over himself (see figure 5, p. 112. the shadow if the repressed tendencies, the shadow as i call them, were obviously evil, there would be no problem whatever. but the shadow is merely somewhat inferior, primitive, unadapted, and awkward; nof wholly bad. i f even contains childish or primitive qualities which would in a way vitalize and embellish human existence.14 the shadow represents the sum of all personal and collective psychic

and collective psychic elements which, due to their incompatibility with the selected conscious demeanor, are refused expression in life and consequently unite into a somewhat independent splinter personality (a type of alter-ego) whose unconscious inclinations run opposite those of the conscious. it is our "dark brother" who is a hidden but undeniable part of our total psyche. the development of the shadow coincides with that of the ego-aspects that the ego rejects are repressed and have little or no outlet in a person's conscious life. the shadow often behaves to counterbalance the conscious- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will

- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will sometimes project his shadow, i.e, his own unwanted subconscious characteristics, onto another person. in keeping with his views on the unconscious, jung proposed that there are actually two forms of the shadow, the personal shadow, composed of the individual's cast-off psychic content, and ous figure 5: jung's model of the psyche. psychology and magic 113 the collecfive shadow, which embodies all the collective repressed memories of humankind. confronting the shadow everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. i f an

us life, the blacker and denser it is. i f an inferiority is conscious, one always has a chance to correct it. furthermore, it is constantly in contact with other interests, so that it is continually subjected to mod- cations. but if it is repressed and isolated from consciousness, it never gets corrected.16 throughout our lives, we are constantly having to suppress one attribute or another. thus the shadow can never completely be assimilated into consciousness. however, it is essential that the most conspicuous aspects of the shadow be raised to consciousness. instead of rejecting the shadow, its counterpart, the ego will be invigorated by it. if the shadow is not reckoned with, it runs the risk of becoming a vast dark forgotten expanse which blocks one's inner creativity from being fully

he conscious mind. this is why some people strive with herculean strain to keep a tight lid on their shadows, concealing their private "demons" with a thin veneer of moral perfection. the spiritual fortress they construct around themselves is nothing more than a synthetic buttress held in place by force and ever in danger of structural failure should the wind change direction "mere suppression of the shadow is as little of a remedy as beheading would be for a headache."l7 it is for ths reason that confronting the shadow is the first step in jung's method of individuation. to do this means taking a starkly critical and objective look into the nature of one's own being. unconscious content is usually experienced in projection upon something that is outside of us. in the case of unwanted psyh

in the case of unwanted psyhc content, some people will readily project their shadow onto someone else. thus, we have a tendency to shft the blame onto an appropriate scapegoat "the other guy did it" or as a comedian once insisted "the devil made me do it" it is extremely difficult for some analysands to accept the fact that they do indeed have a deep, dark side. the therapist, who tries to bring the shadow out into the open, often meets with enormous resistance because the client fears that the artificial structure he has carefully constructed to protect hs ego will come crashing down. ths is in fact the point at whch many analyses fail and the client, incapable of facing his unconscious self, stops the process cold and withdraws into his comfortable old self-deceptions. all of us must fa

to delve into the inner recesses of the human psyche-the mind of the microcosm. no spiritual progress can be made without it. we must discover the distinct characteristics of our shadow (as opposed to other parts of the psyche such as the ego, and recognize it for what it is-a natural part of ourselves and n o t h g to be ashamed of or feel guilty about. guilt and shame often cause one to repress the shadow in the first place, allowing a small undesirable trait to grow into a huge unresolved conflict, compulsion, or neurosis. in some ways, the shadow is like a neglected and resentful child who, if shown kindness and understanding, can learn to play with the other children. objective understanding of ourselves will make it easier to face the shadow and other parts of the psyche as well. reg

d conflict, compulsion, or neurosis. in some ways, the shadow is like a neglected and resentful child who, if shown kindness and understanding, can learn to play with the other children. objective understanding of ourselves will make it easier to face the shadow and other parts of the psyche as well. regression exercise examining the events of one's childhood is a prerequisite for determining how the shadow developed. an excellent method for recalling clruldhood memories is the following regression exercise:ls perform the lbrp. perform the four-fold breath (breathe in the count of four. hold the breath to the count of four. exhale to the count of four. keep the lungs empty to the count of four) sit in a comfortable position or lie down, eyes closed. spend a few minutes inducing relaxation

THE MOTHMAN PROPHECIES

ut twenty years ago, after the house was vacated by a writer named walter gibson. he was, and is, an extraordinarily prolific author. for many years he churned out a full-length novel each month, and many of those novels were written in the house in greenwich village. all of them were centered around the spectacularly successful character gibson created in the 1930s, that nemesis of evil known as the shadow. if you have read any of the shadow novels you know that he was fond of lurking in dark alleys dressed in a cape and broad-brimmed slouch hat. why would a shadow-like apparition suddenly appear in an old house? could it be some kind of residue from walter gibson's very powerful mind? we do know that some people can move objects, even bend spoons and keys, with the power of their minds a

r of 1968-69. they were at a farm near haymarket when they heard a strange rushing sound near a small lake. intrigued, they set out with flashlights and a couple of dogs to investigate. suddenly the dogs howled, turned tail, and ran. there, standing by a tree was a huge dark shadow between eight and twelve feet tall. the quartet scurried back to their car, turned on their lights, and swung toward the shadow "all we saw" he reported "was this huge thing with large red-orange eyeballs and winglike arms. we couldn't get out of there fast enough" we even have a naked woman with wings in our collection. the case was investigated by don worley, an experienced student of the unknown, who interviewed the witness in depth "he is a reliable observer" worley notes "and he swears that this event is we

THE NECRONOMICON SIMON VERSION

s that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own necronomicon, received in the middle east in the shadow of the great pyramid of gizeh, and therein is writ not only the beauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the co

ith regards to the swastika used by the nazis, a symbol which has become the archetype of an evil sigil in the west. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kamp

there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book

THE SHADOWED ONES

xistence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of this daemon, does the blackened flame of his being become strong for those who may sense this presence. in such a world of birth and decay does the shadow have everlasting substance by feasting upon the light, and such fires of the sun seek their nourishment and pleasure in the fading sun in the evening. it was azazel who first tasted the flesh of a daughter of man. her skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azaz

THE SIGIL OF ADVERSARY

mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of t

he noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before wor

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

keener sense of agony in the reader fs mind than a word which scanned correctly would do. in the next passage, taken from gtannhauser, h we find the introduction of a spondee carrying with it a curious sensation of slowness: chaos, a speck; and space, a span; ruinous cycles fallen in, and darkness on the deep of time. murmurous voices call and climb; faces, half-formed, arise; and he looked from the shadow of his throne, the curtain of eternity *tannhauser, vol. i, p. 251 (the italics are mine) whilst in the last verse of gthe palace of the world h the sudden dropping of a whole foot produces with it a sudden sense of finality: thine be the kingdom! thine the power! the glory triply thine! thine, through eternity fs swift hour, eternity, thy shrine. yea, by the holy lotus-flower, even min

out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me *the three shadows, rossetti. galice, an adultery. h as golden a book of poetry as mademoiselle de maupin is of prose. the first poem in the book is called gmessaline. h*1. it is in a way a foreword to the ensuing son

s. when lo! a miracle! he is plucked by his own fearlessness from the horrid maw, gfree, where the blood of other men is wet, h mingling in life till gten thousand little loves were brought to birth h; then came the one woman who looked so deeply in his eyes till hers grew, shielding the sun, as a purple ring: then in the uttermost profound i saw the veil of love fs unalterable law lifted, and in the shadow far behind dim and divine, within the shadow blind my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the passion of the sea *mysteries: lyrical and dramatic

kisses of her lechery midst the charnel glitter of her gold. and the vestal-courtezan will rise before us, purple and white, clothed in the sun, and set between the moon and the twelve stars of heaven. so another league will be accomplished toward that city which is god. we have already seen in gthe mother fs tragedy h and gthe fatal force, h that the love of the mother, though it could not cause the shadow to travel backwards one degree on the face of the dial, it at least clothed in a white garment of chastity, not only the amorous music-hall artiste, but even the incestuous queen of egypt. and though gjezebel h did not love as they loved, her power of loving many exonerated her want of love for one or a few. she like the circe of old who turned the followers of ulysses into swine, herse

the reason thus sees itself at issue with itself, a state over which the sceptic rejoices, but which must plunge the critical philosopher into reflection and disquiet. h [thus another turning in the road of crowleyanity has been passed, another milestone has been lost in the distance, a new vista is opening to us, and once again we gaze on the delusive mirage of the reason, the mere zill u fllah. the shadow of god] g cseeing it is quite impossible to get free of this conflict of the reason with itself, so long as the objects of the sense-world are taken for things in themselves, and not for what they are in reality, namely, mere phenomena, the reader is necessitated thereby again to undertake the deduction of all our knowledge a priori g (p. 96 [and since the noumenon can possess no predic

mal images he conjures *the cloud upon the sanctuary, p. 3. this appearance of truth is practically what the hindu would call hmaya, h in which all created beings live. there is a way which leads beyond it, and any man can discover it, if he be fit and willing, and this way leads to god. the absolute truth lying in the centre of mystery is like the sun, it blinds ordinary sight, and man sees only the shadow. the eagle alone can gaze at the dazzling light, likewise only the prepared soul can bear its lustre. nevertheless the great something which is the inmost of the holy mysteries has never been hidden from the piercing gaze of him who can bear the light *the cloud upon the sanctuary, p. 30. the whole progress of the adept is to speed out of this changing shadowland into the full blaze of

t. and curious to say, that while the east was applying mechanical means to attain a divine illumination, the west arrived at a similar position on the circumference of eternity, by a diametrically opposite road; applying the whole of her artificial faculties to a perfecting of her material needs. hence the growing triumphs of the west c gand isaiah the prophet cried unto the lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of ahaz h (2 kings, 20. all the world round the key which opens the treasure-house is ecstasy. myself being idle for an hour i dare one thing to speculate: namely, that life hath cusps yet higher on this our curve: a prize, a power lies in our grasp: unthinking fate shall build a brain to nestle nigher under the ultimate truth:

THE WITCH CULT OF ZOS VEL THANATOS

those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your ri

THE ABYSS AND TABAET

of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the grea

ee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whateve

of yatuvidah, daeva-yasna (demon-worshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and self-deification. liber hvhi will contrast with those looking to condemn left-hand-path writings, the revealed identity of the luciferian is one who wishes to become something more, fro

THE SECRET RITUALS OF THE OTO

f%20the%20o.t.o/p2c4.html (9 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: o thou! lord of the west. i hereby invoke upon this candidate the powers of death, as he offers himself to partake with us the mysterious secrets of a master magician. endue him with such fortitude that in the hour of trial he fall not, but that, passing safely under our protection through the valley of the shadow of death, he may rise from the tomb of transgression, to shine as the stars forever and ever. aumn. send the candidate on his last journey with the sun (w. precedes and e. follows him; they go widdershins.34 solemn and slow music; or s. recites the invocation to hecate from orpheus) w: most mysterious master, the candidate approaches the end of his last journey with the sun. s: our brot

uantity or quality, one eternal, the very essence of the sun and of the phallus alike, will possess in their own consciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this

and in what time seemeth him good shall the o.h.o, gathering his forces, declare this truth privily unto the kings and princes of the earth, that they may take file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (3 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. counsel together and rule all men in peace and love by virtue of this secret under the shadow of the wings of the one ineffable lord. for this secret is not only a convenient manner of doing this, a pillar of flame to disperse the shadows of earth, but is also a convenient veil and the only veil worthy of that further light which we are not able to reveal even to this supreme grand council of the o.t.o. iv of all our enemies those are most to be feared, who make false gods of th

THE HOLY BIBLE KING JAMES VERSION

ight? bring them out unto us, that we may know them. 19:6 and lot went out at the door unto them, and shut the door after him, 19:7 and said, i pray you, brethren, do not so wickedly. 19:8 behold now, i have two daughters which have not known man; let me, i pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 19:9 and they said, stand back. and they said [again] this one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. and they pressed sore upon the man [even] lot, and came near to break the door. 19:10 but the men put forth their hand, and pulled lot into the house to them, and shut to the door. 19:11 and they smote the

re] with him, by night, and they laid wait against shechem in four companies. 9:35 and gaal the son of ebed went out, and stood in the entering of the gate of the city: and abimelech rose up, and the people that [were] with him, from lying in wait. 9:36 and when gaal saw the people, he said to zebul, behold, there come people down from the top of the mountains. and zebul said unto him, thou seest the shadow of the mountains as [if they were] men. 9:37 and gaal spake again and said, see there come people down by the middle of the land, and another company come along by the plain of meonenim. 9:38 then said zebul unto him, where [is] now thy mouth, wherewith thou saidst, who [is] abimelech, that we should serve him [is] not this the people that thou hast despised? go out, i pray now, and fig

y servant david s sake. 20:7 and isaiah said, take a lump of figs. and they took and laid [it] on the boil, and he recovered. 20:8 and hezekiah said unto isaiah, what [shall be] the sign that the lord will heal me, and that i shall go up into the house of the lord the third day? 20:9 and isaiah said, this sign shalt thou have of the lord, that the lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? 20:10 and hezekiah answered, it is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 20:11 and isaiah the prophet cried unto the lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of ahaz. 20:12 at that time berodach-baladan, the son of baladan

and none spake a word unto him: for they saw that [his] grief was very great. 3:1 after this opened job his mouth, and cursed his day. 3:2 and job spake, and said, 3:3 let the day perish wherein i was born, and the night [in which] it was said, there is a man child conceived. 3:4 let that day be darkness; let not god regard it from above, neither let the light shine upon it. 3:5 let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. 3:6 as [for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. 3:7 lo, let that night be solitary, let no joyful voice come therein. 3:8 let them curse it that curse the day, who are ready to raise up their mourning

now therefore be content, look upon me; for [it is] evident unto you if i lie. 6:29 return, i pray you, let it not be iniquity; yea, return again, my righteousness [is] in it. 6:30 is there iniquity in my tongue? cannot my taste discern perverse things? 7:1 [is there] not an appointed time to man upon earth [are not] his days also like the days of an hireling? 7:2 as a servant earnestly desireth the shadow, and as an hireling looketh for [the reward of] his work: 7:3 so am i made to possess months of vanity, and wearisome nights are appointed to me. 7:4 when i lie down, i say, when shall i arise, and the night be gone? and i am full of tossings to and fro unto the dawning of the day. 7:5 my flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. 7:6 my days

wherefore then hast thou brought me forth out of the womb? oh that i had given up the ghost, and no eye had seen me! 10:19 i should have been as though i had not been; i should have been carried from the womb to the grave. 10:20 [are] not my days few? cease [then, and] let me alone, that i may take comfort a little, 10:21 before i go [whence] i shall not return [even] to the land of darkness and the shadow of death; 10:22 a land of darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness. 11:1 then answered zophar the naamathite, and said, 11:2 should not the multitude of words be answered? and should a man full of talk be justified? 11:3 should thy lies make men hold their peace? and when thou mockest, shall no man make thee as

s. 12:18 he looseth the bond of kings, and girdeth their loins with a girdle. 12:19 he leadeth princes away spoiled, and overthroweth the mighty. 12:20 he removeth away the speech of the trusty, and taketh away the understanding of the aged. 12:21 he poureth contempt upon princes, and weakeneth the strength of the mighty. 12:22 he discovereth deep things out of darkness, and bringeth out to light the shadow of death. 12:23 he increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again] 12:24 he taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness [where there is] no way. 12:25 they grope in the dark without light, and he maketh them to stagger like [a] drunken [man] 13:1 lo, mine eye hath seen all [

neck, and shaken me to pieces, and set me up for his mark. 16:13 his archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. 16:14 he breaketh me with breach upon breach, he runneth upon me like a giant. 16:15 i have sewed sackcloth upon my skin, and defiled my horn in the dust. 16:16 my face is foul with weeping, and my eyelids is the shadow of death; 16:17 not for [any] injustice in mine hands: also my prayer [is] pure. 16:18 o earth, cover not thou my blood, and let my cry have no place. 16:19 also now, behold, my witness [is] in heaven, and my record [is] on high. 16:20 my friends scorn me [but] mine eye poureth out [tears] unto god. 16:21 oh that one might plead for a man with god, as a man [pleadeth] for his neighbour!

paths thereof. 24:14 the murderer rising with the light killeth the poor and needy, and in the night is as a thief. 24:15 the eye also of the adulterer waiteth for the twilight, saying, no eye shall see me: and disguiseth [his] face. 24:16 in the dark they dig through houses [which] they had marked for themselves in the daytime: they know not the light. 24:17 for the morning [is] to them even as the shadow of death: if [one] know [them, they are in] the terrors of the shadow of death. 24:18 he [is] swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. 24:19 drought and heat consume the snow waters [so doth] the grave [those which] have sinned. 24:20 the womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

to have lasted into the thirteenth century, but the name of bulgarians became more permanent, and, in its french form of bolgres, bougres, or bogres, became the popular name for heretics in general. with these heresies, through the more sensual parts of gnosticism and manich ism, there appears to be left hardly room for doubt that the ancient phallic worship, probably somewhat modified, and under the shadow of secret rites, was imported into western europe; for, if we make allowance for the willing exaggerations of religious hatred, and consequent popular prejudice, the general conviction 176 on the worship of the that these sectarians had rites and practices of a licentious character appears too strong to be entirely disregarded, nor does it present anything contrary to what we know of th

TYSON DONALD NEW MILLENNIUM MAGIC

nifest. it is the most stupid and wicked of impieties to blame the all for deliberately allowing personal misfortune. the all suffers with every ache and cries with every tear. do not commit this error. the forces of darkness wish nothing more than to have humanity accept them as equal in importance to the forces of light. this is their whole labor, to make mankind mistake the mask for a face and the shadow for a body. yet all their power is wind and bluster. a single spark of the light sends them wailing. a single truth shatters all their lies. since demons are degrees of attenuation of the light, their usefulness is con- fined to performing tasks that would debase the pure principle of spirit-in other words, works of evil. the wise magus never undertakes any magic that would shame him or

xii. hanged man-absolute futility. resignation to events. negativity-no pain, no trouble, but no hope or will either. xiii. death-decay necessary for rebirth. the dead must be absorbed into the earth before new shoots can sprout. serpent in the skull. flower on the grave. xiv. temperance-blending of opposites. the search for balance. dynamic tension. the golden mean. xv. devil-inertia in matter. the shadow, the vacuum, the mask, the bag of wind, the bluff, the bully, the lie. xvi. tower-pride. the tower of babel. all castles in the air that are over- thrown with time. the vanity of human wishes. denial of natural law. xvii. star-light in darkness. heart's ease in heart's sorrow. hope. the voice of angels. what makes the stumbling sufferer look up. xviii. moon-waters of despair. tears. lig

e light. chaotic and low spirits of shadow should be represented mainly by straight lines and angles. angles restrict and divide the whole, and are thus qlippothic in nature. in practice, however, the designs are too often arbitrarily derived from a mechanical system of sigil making and have no aesthetic relationship to the spirits they represent. all spirits contain both aspects of the light and the shadow, and should reflect this composite nature in a combi- nation of curves and angles. notice the insectival quality of the seal of bifions, below on the left. it is an intuitive sigil from the lemegeton or lesser key of solomon that suggests the nature of this evil demon. by comparison the more modern sigil of the angel michael, on the right, seems almost antiseptic. it was created using t

e energies and adaptability that is not neces- sarily hostile but is extremely potent. if opposed it can take on the aspect of the green-eyed monster and pitilessly seek its inevitable revenge. black black is not a real color but is the quality that results when light is withdrawn. it represents the antithesis of spirit. by understanding black, a true understanding may be gained of evil. black is the shadow where light is present in a lesser degree. it can only be rec- ognized by the light that exists beside it, defining the shadow and giving it a hol- low negative shape. in the physical world there is no such thing as utter darkness, since radiation of some kind is always present in any enclosed space. absolute black does not exist in the manifest universe. darkness, like every other thin

TYSON DONALD SOUL FLIGHT

be said to be present within the blood, and to a lesser degree within the milk. when attempting to abduct a man who is resting on a fairy knoll, the sidhe may come with a pair of large shears and, while they believe themselves to be wrapped in a cloak of invisibility, attempt to roll up and cut off his shadow, at least, that is how the process has been interpreted by those who have witnessed it. the shadow represents, in a symbolic way, the soul. by rolling it up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly waste away, a fate that sometimes befalls those who displease the fairies. 44 soul flight quar

le consisting of a single standing stone surrounded by a ring of numerous smaller stones. twelve ridges of earth, like low walls, extend away from the standing stone in twelve spokes, so that the construction has the form of a great wheel. the sun never sets in this strange world, but moves around the horizon in a complete circle each day, just as it does in the high arctic during summer, so that the shadow of the standing stone is cast into all twelve partitions of the wheel in turn. the inhabitants of the land do not live near this solar temple, but come to present offerings of wheaten cakes and ale in the various sections. which section they choose appears to depend on their purpose, although it is not obvious why they should choose one over another. they come to pray and to present the

standing stone is cast into all twelve partitions of the wheel in turn. the inhabitants of the land do not live near this solar temple, but come to present offerings of wheaten cakes and ale in the various sections. which section they choose appears to depend on their purpose, although it is not obvious why they should choose one over another. they come to pray and to present their offerings when the shadow of the stone enters the boundary of that part of the temple suitable to their prayers. they crumble the cakes over the grassy earth and pour out the ale. the god of the place is a strange multicolored bird with shining wings that perches atop the pillar when offerings are made, and sounds its approval with shrill and unearthly cries. 24. othila literal meaning: native land general sense

TYSON DONALD THE MAGICAL WORKBOOK

s nine feet in diameter, but if there is a group working in the circle, it should be made wide enough to accommodate everyone comfortably. in the golden dawn, all movement around the circle was done in a sunwise or clockwise direction when forming the circle, or working within it. sunwise means in imitation of the movement of the sun across the sky. we move around the magic circle in the same way the shadow of a sundial moves around the dial, following the sun. not all groups project the magic circle sunwise. some wiccan covens and ceremonial lodges project the circle by moving counterclockwise or widdershins, and if they absorb the circle, do so by moving clockwise. there is a strong rationale for this practice. since occult energy is projected from the right side of the body, and absorbe

TYSON DONALD THE POWER OF THE WORD

f seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that wer

VOX SABBATUM

ly of a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with re

e three times i shall go into a cat with sorrow and sigh and a black sigh and i shall go in the devil s name ay while i come home again vox sabbatum the witches sabbat 16 those who participate in the spells above, it is advisable to have created a sigillic alphabet which can reflect this dreaming body through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 17 zazas, zazas, na

zazas, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields

o, dev of water and the coiling waters of leviathan and tiamat! who stands in the center within me is az lilith, my bride! i call now my druj and dev of the deserts and mountains, those who through me are created! akoman isolate druj of the adverse mind zairi the venom maker, the kiss of the serpent araska dev of the evil eye akatash who opens the isolate way of the left hand path nas the druj of the shadow, awakener in the grave with blood! witness my ritual of the sun, from which i am the god of above and below! i ascend now into the sky, as the angel-djinn of light i am upon earth known as ahriman, arimanius, the dragon of darkness my religion is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful ange

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

r isis, and to heal him that is under the knife of his mother likewise. hasten away, o pain which is in the region round about, and let it (i.e, the boat) descend upon the place where it was yesterday to heal horus for his mother isis, and to heal him that is under the knife of his mother likewise. get thee round and round, o bald) fiend, without horns at the seasons, not seeing the forms through the shadow of the two eyes, to heal horus for his mother isis, and to heal him that is under the knife likewise. be filled, o two halves of heaven, be empty, o papyrus roll, return, o life, into the living to heal horus for his it mother isis, and to heal him that is under the knife likewise. come thou to earth, o poison. let hearts be glad, and let radiance (or, light) go round about [fn#253] we

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ure bloody battles against the tenebrous ones. the kingdom of heaven suffereth violence and the violent are robbing it- matthew 11: 12. in the internal worlds, the tenebrous ones of the arcanum xviii violently assault the student. the devotee must endure terrible battles against the tenebrous. the conquest of each vertebra in the dorsal spine signifies struggles to the death against the adepts of the shadow. fortunately, those who work with the kundalini receive the flaming sword and they defend themselves with it. ahora comprender n nuestros disc pulos por qu el arcano xviii es luz y tinieblas, magia blanca y magia negra. en el arcano xviii hallamos a los enemigos secretos de la iniciaci n. sabed amados disc pulos que el kundalini sube muy lentamente por el canal medular, el ascenso del k

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

sion of time into past, present, and future.158 in the structure of ego the three converge, as imagination cannot function without retention or retention without expectation. analogously, when we speak of consciousness, it is always consciousness of the present, but a present informed by the confluence of three temporalities; indeed, what presents itself as the flowing now-point is illumined from the shadow of what has been and springs forth from the ground of what shall be. in each primal phase that originally constitutes the immanent content we have retentions of the preceding phases and protentions of the coming phases of precisely this content. these determinate retentions and protentions have an obscure horizon; in flowing away, they turn into indeterminate retentions and protentions

university press, 1993. jacobson, nolan pliny. the heart of buddhist philosophy. carbondale: southern illinois university press, 1988. jakobson, roman. language in literature. edited by krystyna pomorska and stephen rudy. cambridge: harvard university press, 1987. jameson, frederic. postmodernism, or, the cultural logic of late capitalism. durham: duke university press, 1991. janicaud, dominique. the shadow of that thought: heidegger and the question of politics. translated by michael gendre. evanston: northwestern university press, 1996. jank l vitch, vladimir. music and the ineffable. translated by carolyn abbate. princeton: princeton university press, 2003. jokin, keizan. the denkoroku or the record of the transmission of the light by zen master keizan jokin. translated by rev. hubert n

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ts baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the initiate. the goetia should be studied (the luciferian version) yatuk dinoih (persian sorcery) second edition 'ritual of infernal union' included here. luciferian sorcery 'casting the shadow of cain' page 22 for the short version and below is the longer version which i prefer to do. the book of cain contains a complete reference to cainnite workings in an antinomianian and left hand path perspective. one suggestion when learning to put 'casting the shadow of cain' to memory learn the short version first then within a few days add the other lines of the longer version, this

ve. one suggestion when learning to put 'casting the shadow of cain' to memory learn the short version first then within a few days add the other lines of the longer version, this method helps to learn it a little faster. also try not to learn both at the same time this could lead to frustration unless you have a photographic memory. the following two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption

hoice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. semen, 6 image of lucifer as an angel, blood and buried for half a month next to the other. each night you will burn incense at the site, invoking both the light and the shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation

the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness ex

e will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the symbol of vitality and immortality, thus a spiritual evolution from the shadow essence of every culture in europe and elsewhere. the vampyre is thus a luciferian being whom has passed from the shadow into the embrace of azrail, the angel of death and emerged as a god or goddess. lucifer is both light and darkness, the very essence of our selves in awakened perception. the symbol is made of an averse pentagram which signifies divinity brought down to humanity. this

ided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms, desert and chaos. the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being in the body of the clay touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness

nd how this current of the algol pentagram may come into being in the body of the clay touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of daemonic illumination. the shadow is the essential initiatic form, one half of the adversary. you may perform the invocation of the adversary ritual at noon and midnight, focusing on the desert and the cold winds of the north. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery

th. the shadow may be shape shifted, grown and developed by dreaming and mediation. the sorcerer may visualize forms of lycanthropic transformation to gain mastery over this essential area of sorcery. you may wish to begin a practice focused on the death posture as described by austin spare in the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith t

t essentially a new concept, but often misunderstood. the symbolism of this fallen angel is based within his connection (i label the gender male due to the solar aspects of this spirit, while lilith is female and lunar) of asmoday or ashamdon, a yezidic archangel. samael is considered to some extent connected with the roman light bearer, lucifer whom brings wisdom to mankind. when lucifer becomes the shadow bringer (noctifer) he is revealed as the ancient prince of darkness, set. the hidden gateway within the order of phosphorus is the sabbatic light and union of opposites. samael is the center resulting in the element fire, movement and manifestation. as this is the same as asmodeus, both unite in clarification ascertained through the medium itself. the alchemical formula of self transfor

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification thereof" 3rd ad "it is the union of the enochian tablets and the kerubic emblems" ch.ad "the lord is my strength and my song" 2nd ad "he is also become my salvation" ch.ad "in the strength of elohim gebur, let us with tranquil minds and recollected hearts enter into the valley of the shadow" 2nd ad. thou wilt keep him in perfect peace whose mind is stayed on thee" 3rd ad "the night cometh and also the day: if ye will return, return ye (turn down light in vault) ch. and 2nd ads. open door of vault and enter ch. awes to east, 2nd remains at west, 34 remains without (one bell ring) chad "0 death, where is thy sting" 2nd ad "0 grave, where is thy victory" ch& 2nd"thanks be to

28 "rejoicing, i come to thee; thou cross, the life-giver, the cross whom i know to be mine. i know thy mystery, for thou hast been planted in the world to make fast things unstable" 29 "until the day break and the shadows flee away, i will get me to the mountains of myrrh and the hill of frankincense" 30 "the people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" 31 "for on this mountain shall the hand of the lord rest" 32 "he will swallow up death in victory, and the lord will wipe away tears from all faces" 33 "who is this that leadeth them out, but she that dwelt in darkness and in silence? whose coming is as the beauty of the beloved when the sun shineth out from clouds" 34 'pilgrim of the day, go f

ordering all things come and show the way of understanding (she makes the 2nd sign) mg "let us together all give praise to him, sublime above the heavens, of every nature, lord (he makes the 3rd sign) all "0 clavis david, sharbith israel, thou who openest and no man shutteth, and shuttest, no man openeth, come and bring the prisoner out of the prison house, and him that sitteth in darkness out of the shadow of death" all repeat the 4th sign all face east mg "el, strong and powerful "el, lord of light, bestow on us thy grace, that we in unity with thee may impart these mysteries, a father only may bestow upon a son initiate; that he, becoming thus the eagle, may soar to heaven and contemplate thy face. for verily, it is beyond his reach; that being beneath the sway of death, he should unaid

u will now circumambulate the temple once, proceeding on your path alone, slowly and reverently. follow the course of the sun; pause as the voices of the officers are raised in succession to salute you; and at the end of your progress approach the western side of the altar. the passage of the 25th path begins in this manner, and as the philosophus reaches the hiereus on the northern side: hiereus the shadow of the supernal hypostases is on you; you have dwelt beneath the wings of the shelcinah; you are israel, who has come out of exile, and the true gates open to receive you. as the philosophus reaches the celebrant on the eastern side: celebrant wells of doctrine deep wells; wells of divine doctrine; wells of love: enter into the wells of doctrine. the study of the doctrine is the work am

0 0

us (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsec

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

or they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth onc

lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the

returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash

from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the

ALEISTER CROWLEY CONCERNING DEATH

our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nished; every day spent on it adds new ornaments. the qabalah is therefore a living temple of the holy ghost. it is the man himself and his universe expressed in terms of thought whose 159 language is so rich that even the letters of its alphabet have no limit. this system is so sublime that it is unsuited to the solution of the petty puzzles of our earthly existence. in the light of the qabalah, the shadows of transitory things are instantly banished. the yi king is the most satisfactory system for general work. the master therion is engaged in the preparation of a treatise on the subject, but the labour involved is so great that he cannot pledge himself to have it ready at any definite time. the student must therefore make his own investigations into the meaning of the 64 hexagrams as be

ALEISTER CROWLEY THE HEART OF THE MASTER

matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil c

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

from sigma-upsilon-nu pi-alpha-theta-epsilon-iota-nu, and therefore a contamination. the new comment it is several times shewn in this book that 'falling' is in truth impossible "all is ever as it was. to sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. it is a mistake to 'spoil' a child, or humour a malade imaginaire. one must, on the contrary, chase away the shadows by lighting a fire, which fire is: do what thou wilt! al ii,49 "i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg" the old comment 49. continues the curse against the slave-soul. amen. this is of the 4, i.e. should be spelt with 4 letters (the elements. aleph-mem

o the heavens of poesy and tale, of music, painting, and sculpture, and into the lore of the mind itself, with its insatiable joy of all knowledge, thence let them soar" al ii,59 "beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him" the old comment 59. yet, being indeed invulnerable, one need not fear for them. we must abolish the shadows by the radiant light of the sun. real things are only thrown into brighter glory by his effulgence. we need have no fear then to throw the christians to the lions. if there be indeed true men among them, who happen through defect of education to know no better, they will reincarnate all right, and no harm done. this passage may perhaps be interpreted in a sense slightly different from

ALEISTER CROWLEY THE SWORD OF SONG

th become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abid

hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a book that men might read it. the shadows wrote and the sun recorded; and on this wise cometh it to pass, o my brethren, that by darkness and by sunlight ye will still learn ever these the arcana of our science. lo! who learneth by moonlight, he is the lucky one! so our father, having thus founded the order, and our sacred book being opened, rested awhile and beheld many wonders, the like of which were never yet told. but ever

ALEISTER CROWLEY EQ I 1

the jackals call from the thicket; but none heed them, for all inside is as the mossy bank of a sparkling streamlet- full of softness and the flashing of many jewels. o where art thou, my loved one, whose eyes are as the blue of the far-off hills? o where art thou whose voice is as the murmur of distant waters? i stretch forth mine hands and feel 205 the rushes nodding in the wind; i gaze through the shadows, for the night mist is rising from the lake; but thee i cannot find. ah! there thou art by the willow, standing between the bulrush and the water-lily, and thy form is as a shell of pearl caught up by the waves in the moonlight. come, let us madden the night with our kisses! come, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morni

, let us madden the night with our kisses! come, let us drink dry the vats of our passion! stay! why fleest thou from me, as the awakened mist of the morning before the arrows of day? now i can see thee no more; thou art gone, and the darkness hath swallowed thee up. o wherefore hast thou left me, me who loved thee, and wove kisses in thine hair? behold, the moon hath followed thee! now i see not the shadows of the woods, and the lilies in the water have become but flecks of light in the darkness. now they mingle and melt together as snow-flakes before the sun, and are gone; yea! the stars have fled the skies, and i am alone. how cold has grown the night, how still! o where art thou! come, return unto me, that i stray not in vain; call unto me that i lose not my way! lighten me with the br

able and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! i am alone, yea alone, one against all; yet in my sword have i all things; for in it lives the strength of my might, and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, then shall sorrow speed through the valley of death as a foe that passeth not his neck

ALEISTER CROWLEY EQ I 5

re they that their names are to-day forgotten of men" i took her, and still through the wit and the will and the way and the word and the crown of all these, by the water at ease sings our bliss as a bird. together! together! the wage of the weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is love. at the end of the road i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wi

ALEISTER CROWLEY EQ I 5

gy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light. the true word for light hath seven letters. they are the same as ararita, transmuted. 34 there is a voice in this aethyr, but it cannot be spoken. the only way one can represent it is as a ceaseless thundering of the word amen. it is not a repetition of amen, because there is no time. it is one amen continuous. sha

bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is like going from one room into another. regained normal consciousness completely and immediately) the cry of the 21st aethyr, which is called asp. a mighty wind rolls through all the aethyr; there is a sense of absolute emptiness; no colour, no form, no substance. only now and then there seem as it were, the shadows of great angels, swept along. no sound; there is something very remorseless about the wind, passionless, that is very terrible. in a way, it is nerve-shaking. it seems as if something kept on trying to open behind the wind, and just as it is about to open, the effort is exhausted. the wind is not cold or hot; there is no sense of any kind connected with it. one does not even feel it, f

i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! 18 originally, for "understanding" was written "power. choronzon was always using some word that did not represent his thought, because there is no proper link between his thought and speech. note that he never seems able to distinguish between the frater and the scribe, and addresses first one, then the other, in the same sentence. would god that i were dea

ALEISTER CROWLEY EQUINOX EQ I 1 2

ely destroy the whole edifice built up so laboriously in these ten days? 12.15. at panth on. 1/2 dozen marennes, rognons brochette, lait chaud. 116 john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! he must do something something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for "where are now their gods? where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a "caf cognac, et cigare" may tune him up to the point of either going back to work, or across paris to the hammam. he will make the

ALEISTER CROWLEY EQUINOX EQ I 2 2

happens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those who look round for the hound may perchance stumble and fall- and the foot of that precipice is the valley from which they came. from here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountai

ALEISTER CROWLEY EQUINOX EQ I 2 3

h level of poetic imagery. it is a series of hymns in honour of our lady, invariably expressed in melodious verse. the pitfalls of religious verse are bathos and platitude, but these the sincerity of the writer and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridor

ALEISTER CROWLEY EQUINOX EQ I 3 2

ou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; horus is my name, and the city of darkness is my house: thoth is on the prow of my bark and i am khephera that giveth light! come unto me! come unto me, i say, for i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wi

ALEISTER CROWLEY EQUINOX EQ I 3

to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. even the shadows that arise are things to dreadful to recount! there's no such doom in destiny's harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. 34 destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to

ignorance the more intense appears the illumination. 3 n.b- the shin is composed of three yodhs, and its value is 300. must become saturated with the reflections of kether in malkuth, until the earth be leavened and the two eyes become one. he must indeed build up his tower stone upon stone until the summit vanish amongst the stars, and he is lost in a land which lies beyond the flames of day and the shadows of night. to attain to this ecstasy, exercises and operations of the most trivial nature must be observed, if they, even in the remotest manner, appertain to the "one" idea. you are a beggar, and you desire to make gold; set to work and never leave off. i promise you, in the name of science, all the treasures of flamel and raymond lully "what is the first thing to do" believe in your p

ALEISTER CROWLEY EQUINOX EQ I 4 2

sunken low; lantern-light and the moorland smells, the rain on the good brown soil. over the moorland we go, we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the

s in a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment and condemn, for often i was a sword when truth was a little child, and the breasts of my beauty i gave to worthlessness in the stinking lupanars of treachery and deceit "brothers, like the afterlight of day, i the light of her life consort with the shadows of evening, and i say it softly, 321 gently, ever as spring's flying feet touch with unaccustomed primroses the wood, i say it- she was bad" then the third worm, which came from the woman's heart, turned to the other two, and said "i am her heart. her beautiful, beautiful heart "what do you know of the deeds of the queen who were never in her council chamber "when you were bold, i was

fspring of serpent and dove. as the trail of the fiery lightnings which gleam in the dark, as the light from the measureless bow of the sevenfold arc, as the fires which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the langu

ALEXANDRIAN BOOK OF SHADOWS OCCULT

sed, coveners hand-linked in a semicircle behind him, the hp invokes the horned one. hps bearing a priapus wand then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spiral. when it is done the hps assumes the goddess position saying: hps: dread lord of the shadows, god of life and bringer of death! yet as the knowledge ofthee is death, open wide, i pray thee, the gates through which all must pass. let our dear ones, who have gone before, return this night to make merry with us. and when our time comes, as it must, o thou the comforter, the consoler, the giver of peace and rest, we will enter thy realms gladly and unafraid; for we know that when

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ure and functions of the etheric body of man assume their rightful place in the thought of the world and as it is realised that the etheric is the most important of the two physical bodies, man will be brought into closer conscious contact with the other evolutions that evolve in etheric matter just as he does in a dense physical body. there are certain large groups of devas, called "the devas of the shadows" or the violet devas, who are closely allied with the evolutionary development of man's etheric body, and who transmit to him solar and planetary radiation. the etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities. 1. solar prana. this is that vital and magnetic fluid which radiates from the sun, and

rana, plus the individual and distinctive quality of the particular planet concerned. this again repeats the process undergone in the human body. the physical radiations of men differ according to the quality of their physical bodies. so it is with a planet. planetary emanative prana (as in the case of solar prana) is caught up and transmitted via a particular group of devas, called the "devas of the shadows" who are ethereal devas of a slightly violet hue. their bodies are composed of the matter of one or other of the four ethers, and they focalise and concentrate the emanations of the planet, and of all forms upon the planet. they have a specially close connection with human beings owing to the fact of the essential resemblance of their bodily substance to man's etheric substance, and be

even now being what we might call "discovered, is at this stage characterised by certain things. i might enumerate a few of these facts with exceeding brevity, as follows: a. it is the ether which the violet ray uses as a medium. b. the fourth ether is that whereof the majority of the etheric bodies of men are made. c. the fourth ether is largely the principal sphere of influence of the "devas of the shadows" or those violet devas which are closely concerned with the physical evolution of man. d. it is the etheric sphere within which, at a little later date, the human and the deva evolutions will touch. e. from this fourth etheric sphere the dense physical bodies are created. f. it is the sphere of physical individualisation. only when the animal to be individualised was fully conscious on

deva) find their group unity on the buddhic plane, and portions of both hierarchies blend and merge so as to form the body of the divine hermaphrodite.24,(110)25 earlier, at certain fixed points, they may temporarily approximate- 192- a treatise on cosmic fire copyright 1998 lucis trust each other. on the buddhic plane definite and permanent alliance may be seen. on this plane also the "devas of the shadows" who are concerned in the building of the planetary scheme, pursue their work, and thus parallel the work done in the three worlds by the lesser builders who work with the etheric body of man. so can the analogies be worked out, for ever this law of resemblance holds good; yet ever must it be remembered that the analogy is of a psychic nature, and demonstrates in work, activity, and qu

n entity, will, under this seventh influence, blaze up and burn out the old, and permit the escape of the life, to newer and better forms. our subject for immediate consideration concerns the deva evolution, and the effect of the incoming ray upon them. the first point to be noted is that this influence at this time affects primarily the devas of the physical plane, the devas of the ethers, or of the shadows, as they are sometimes called, and not, to the same extent, the devas of the astral or mental planes. every ray affects in more or less degree the plane or subplane which is its numerical correspondence; the student should bear this in mind, and should therefore recollect that for all purposes of investigation at this time the seventh ray of ceremonial magic will have a powerful influe

h the egoic body, and with the development of the spirillae. thus the function of the agnichaitans of the lowest furnaces macrocosmically and microcosmically will be seen and comprehended by the wise student. group b. agnichaitans. in taking up the matter of the second group of agnichaitans group b we are dealing with that important group of devas who are designated in some works as the "devas of the shadows" their function is primarily a fourfold one, and they are the basis of motion or of activity on all planes, which activity is produced by the interplay of the negative and positive aspects of brahma, the manifested god. first, they are the builders of the etheric bodies of all sentient existences, and primarily of all the etheric bodies of men. second, they are the transmitters of pran

meet with a response from his superconsciousness, the atmic aspect or spirit and this dual interplay will be further aided by the guardians of the rites of initiation. yet all three effects are felt in spirit-matter; all proceed under the law of vibration, and this law is literally the response of deva substance to force emanating from some conscious or unconscious source. fourth, these "devas of the shadows" perform certain activities of an interesting and varied kind, but of such diversity as to make enumeration wellnigh impossible. we might attempt with brevity to state a few of these functions, remembering ever that what can be predicated of them on the physical plane can also be predicated of their correspondences on all the planes. this we can leave to the student to work out for him

ilability, esoterically understood, of the animal as food for man. this is an argument for vegetarian living which needs due consideration. class 4. a very important class of etheric devas (as far as man is concerned) who are definitely the constituent substance of his centres. they occupy this position for karmic reasons, and are, from many angles, some of the most highly evolved of the devas of the shadows. they are distinguished by their ability to respond to a particular set of planetary vibrations in a peculiar manner, and in their essential essence, and in their own peculiar sphere enable man to react to ray stimulation. each centre is under the influence of one or other of the planets. in this fact lies the ability of man eventually through the agency of his centres to put himself e

ove all to break loose from the preconceived dogmas of pre-war days. it should be pointed out here that the war was a great occult event, and caused a vital change in many of the plans and arrangements of the hierarchy. modifications have been necessitated, and some events will have to be delayed whilst others will be hastened. one of the profoundest effects of the war was felt among the devas of the shadows, and primarily among those of the fourth order. the etheric web which protected certain groups in the human and animal kingdoms was rent in various places, and the results of that disaster have to be offset. another effect upon the devas resulting from the war, as it worked, can be seen among the devas of group a, or those devas who are (in an occult sense) the physical permanent atoms

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

annot focus or see clearly in any direction. if he looks backward he can see only the fogs and miasmas of the planes of illusion, and fails to be interested. if he looks forward he sees a distant light which attracts him, but he cannot as yet see that which the light reveals. if he looks around, he sees but shifting forms and the cinematograph of the form side of life. if he looks within, he sees the shadows cast by the light, and becomes aware of much impedimenta which must be discarded before the light he sees in the distance can be approached, and then enter within him. then he can know himself as light itself, and walk in that light and transmit it likewise to others. it is perhaps well to remember that the stage of discipleship is in many ways the most difficult part of the entire lad

inging in of energies which but serve to stimulate the undesirable aspects of his life, just as the fertilising of a garden full of weeds will produce a stupendous crop of them, and so crush out the weak and tiny flowers. meditation is dangerous where there is wrong motive, such as desire for personal growth and for spiritual powers, for it produces, under these conditions only a strengthening of the shadows in the vale of illusion and brings to full growth the serpent of pride, lurking in the valley of selfish desire. meditation is dangerous when the desire to serve is lacking. service is another word for the utilisation of soul force for the good of the group. where this impulse is lacking, energy may pour into the bodies, but lacking use and finding no outlet will tend to over-stimulate

and darkness and gloom which are produced by the union of the fires in the early stages. the secret of the master is the discovery that there is no astral plane; he finds that the astral plane is a figment of the imagination and has been created through the uncontrolled use of the creative imagination and the misuse of the magical powers. the work of the hierarchy is primarily to bring to an end the shadows and to dispel the moisture; the aim of the masters is to let in the light of the soul and to show that spirit and matter are the two realities which constitute the units and that it is only in time and in space and through the cyclic misuse of the magical and psychic powers that the astral plane of the great illusion has come into being and is now so real a thing that it is in a certai

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

ht could be seen but that which veiled, and active motion. within the veil was latent thought. the thought reached forth 'behind this veil of maya i stand, a blessed one, but unrevealed. my energy is great, and through my mind i can display the glory of divinity. how can i, therefore, demonstrate this truth? what shall i do? i wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden glory of the blessed one, the glory of the one and only. the glory and the truth will rapidly destroy that which has veiled the truth. the prisoner can go free. the rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the blessed one that golden thread which will provide release from al

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

word, and lastly growth. healing a centre of violet, orbed by yellow, melts into red. yellow develops and protects. it ensheaths- 500- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the nucleus. when you attain the significance of violet, the laws of health and magnetic alleviation will be no longer sealed. the seal is being loosed by the devas of the shadows; the yellow approaches the violet and the red progresses. the ranks approach and cooperation is possible. in loosening the seal the gateway opens. these three are the great helpers and in their hands lies knowledge for the next generation. approach. the hidden portal an immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitude of ind

ALICE BAILEY THE LABOURS OF HERCULES

one the stars came out, and still the boar outdistanced him. hercules pondered on his task and sought within himself for subtle skill. he set a snare with skill, and wisely hid, and then he waited in a shadow dark for the coming of the boar. and hour by hour went by, and still he waited till the dawn drew near. out from its lair the boar emerged, seeking for food, driven by ancient hunger. and in the shadows near the snare waited the son of man. into the snare the boar fell and in due time hercules released the savage beast, making it the prisoner of his skill. he wrestled with the boar and mastered it, and made it do the thing he said, and go the way that he desired [127] down from the snowy summit of the mountain high came hercules, rejoicing on the way, driving before him, on the downwa

BLAVATSKY H P ANTHROPOGENESIS

the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, they saw the vile forms of the first third "we can choose" said the lords "we have wisdom" some entered the chhaya. some projected the spark. some deferred till the fourth. from their own rupa they filled the kama. those who entered became arhats. those who received bu

heir "shadows" or astral bodies- if such an ethereal being as a "lunar spirit" may be supposed to rejoice in an astral, besides a hardly tangible body. in another commentary it is said that the "ancestors" breathed out the first man, as brahma is explained to have breathed out the suras (gods, when they became "asuras (from asu, breath. in a third it is said that they, the newly-created men "were the shadows of the shadows" with regard to this sentence "they were the shadows of the shadows- a few more words may be said and a fuller explanation attempted. this first process of the evolution of mankind is far easier to accept than the one which follows it, though one and all will be rejected and doubted even by some kabalists, especially the western, who study the present effects, but have n

the sexless second race (20) the sons of the sons of twilight (21) the "shadow" or the astral man, retires within, and man develops a physical body- 18. the first (race) were the sons of yoga. their sons, the children of the yellow father and the white mother. in the later commentary, the sentence is translated "the sons of the sun and of the moon, the nursling of ether (or the wind (a "they were the shadows of the shadows of the lords (b. they (the shadows) expanded. the spirits of the earth clothed them; the solar lhas warmed them (i.e. preserved the vital fire in the nascent physical forms. the breaths had life, but had no understanding. they had no fire nor water of their own (c (a) remember in this connection the tabula smaragdina of hermes, the esoteric meaning of which has seven key

so with the atman: unless the higher self or ego gravitates towards its sun the monad- the lower ego, or personal self, will have the upper hand in every case. for it is this ego, with its fierce selfishness and animal desire to live a senseless life (tanha, which is "the maker of the tabernacle" as buddha calls it in dhammapada (153 and 154. hence the expression "the spirits of the earth clothed the shadows and expanded them" to these "spirits" belong temporarily the human astral selves; and it is they who give, or build, the physical tabernacle of man, for the monad and its conscious principle, manas, to dwell in. but the "solar" lhas, spirits, warm them, the shadows. this is physically and literally true; metaphysically, or on the psychic and spiritual plane, it is equally true that the

ial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, caused his fall also (b) the sentence "they were the shadows of the shadows of the lords" i.e, the progenitors created man out of their own astral bodies, explains an universal belief. the devas are credited in the east with having no shadows of their own "the devas cast no shadows" and this is the sure sign of a good holy spirit. why had they "no fire or water of their own* because (c) that which hydrogen is to the elements and gases on the obj

turn and other large and rarified planets" it is gratifying to see how scientific imagination approaches every year more closely to the borderland of our occult teachings "the day after death" p. 23[[vol. 2, page] 138 the secret doctrine. status of men, the souls receive the principle of (conscious) immortality, become spirits, then pass into the choir of gods- 23. the self-born were the chhayas, the shadows from the bodies of the sons of twilight. neither water nor fire could destroy them. their sons were (so destroyed (a (a) this verse cannot be understood without the help of the commentaries. it means that the first root-race, the "shadows" of the progenitors, could not be injured, or destroyed by death. being so ethereal and so little human in constitution, they could not be affected b

ent in the course of the origination of pre-mammalian organic species- is easily answered. one is the shadowy prototype of the other, the preliminary, hardly defined, and evanescent sketch on the canvas, of objects, which are destined to receive the final and vivid[[vol. 2, page] 257 the contradictions of science. form under the brush of the painter. the fish evolved into an amphibian- a frog- in the shadows of ponds, and man passed through all his metamorphoses on this globe in the third round as he did in this, his fourth cycle. the third round types contributed to the formation of the types in this one. on strict analogy, the cycle of seven rounds in their work of the gradual formation of man through every kingdom of nature, are repeated on a microscopical scale in the first seven month

because he was no human being, but rather because he was so dissimilar physically and mentally to the more perfect races, which had developed physiologically at an earlier period. remember stanza vii. and what is said in its first verse (24th- that when the "sons of wisdom" came to incarnate the first time, some of them incarnated fully, others projected into the forms only a spark, while some of the shadows were left over from being filled and perfected, till the fourth race. those races, then, which "remained destitute of knowledge" or those again which were left "mindless" remained as they were, even after the natural separation of the sexes. it is these who committed the first cross-breeding, so to speak, and bred monsters; and it is from the descendants of these that the atlanteans ch

cently "the elephant as some think (see marginal note in job xl. 19) in the authorised versions* astronomy, however, knows nothing of stars that have disappeared unless from visibility, never from existence, since the science of astronomy became known. temporary stars are only variable stars, and it is believed even that the new stars of kepler and tycho brahe may still be seen[[vol. 2, page] 487 the shadows of the shadows. esoteric meaning in the bible- in both testaments- was the assertion of the same idea as in our archaic teachings- to wit, that the "fall of the angels" referred simply to the incarnation of angels "who had broken through the seven circles- is found in the zohar. now the kabala of simeon ben iochai is the soul and essence of its allegory, as the later christian kabala i

BLAVATSKY H P COSMOGENESIS

nd. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its

s was ildabaoth (from ilda "child" and baoth "the egg, the son of sophia achamoth, the daughter of sophia (wisdom, whose region is the pleroma, were his (ildabaoth's) sons. he produces from himself these six stellar spirits: jove (jehovah, sabaoth, adonai, eloi, osraios, astaphaios* and it is they who are the second, or inferior hebdomad. as to the third, it is composed of the seven primeval men, the shadows of the lunar gods, projected by the first hebdomad. in this the gnostics did not, as seen, differ much from the esoteric doctrine except that they veiled it. as to the charge made by irenaeus, who was evidently ignorant of the true tenets of the "heretics" with regard to man being created on the sixth day, and man being created on the eighth, this relates to the mysteries of the inner

rines would never be understood even by theosophists. therefore they must be contrasted with the speculations of modern science. archaic axioms must be placed side by side with modern hypotheses and comparison left to the sagacious reader. on the question of the "seven governors" as hermes calls the "seven builders" the spirits which guide the operations of nature, the animated atoms of which are the shadows, in their world, of their primaries in the astral realms- this work will, of course, besides the men of science, have every materialist against it. but this opposition can, at most, be only temporary. people have laughed at everything and scouted every unpopular idea at first, and then ended by accepting it. materialism and scepticism are evils that must remain in the world as long as

BLUE EQUINOX

e slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of

is in this sense that satan, or rather samael, a totally different person, the accuser of the brethren, is the devil. the seven portals 93 36. beware, disciple, of that lethal shade. no light that shines from spirit can dispel the darkness of the nether soul unless all selfish thought has fled therefrom, and that the pilgrim saith .i have renounced this passing frame; i have destroyed the cause; the shadows cast can, as effects, no longer be. for now the last great fight, the final war between the higher and the lower self, hath taken place. behold, the very battlefield is now engulphed in the great war, and is no more. the quotation is only proper in the mouth of a buddha, from whom it is taken. at this point the higher and lower selves are united. it is a mistake to represent their cont

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

study of religion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old religion had been a purely oral tradition. it was not until the persecutions, with the separating of covens and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to coven leader. it was only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form

tten down; all was passed on by word of mouth. but with the start of the persecutions witches and covens had to go into hiding and, consequently, started to lose touch with one another. so that the rituals covendom 56/ buckland's complete book of witchcraft would not be lost, the witches began to write them down. not everything; just the basic rituals. since they were having to meet in secret "in the shadows, as it were the book in which the rites were kept became known as "the book of shadows. it is still called that today. it used to be that there was just one such book for each coven. individual coven members might also keep a book in which they kept notes on their own specialty (e.g. herbal lore; astrology; healing) but there was only the one book which contained all the rituals and th

. how to read, and shape, your future "to gain understanding, and control, of your life" can anything be more important? to gain insight into the circumstances of your life the inner causes, the karmic needs, the hidden factors at work and then to have the power to change your life in order to fulfill your real desires and true will: that's what the techniques taught in this book can do. discover the shadows cast ahead by coming events. yes, this is possible, because it is your deep mind that part of your psyche, normally beyond your conscious awareness, which is in touch with the world soul and with your own higher (and divine) self that perceives the astral shadows of coming events and can communicate them to you through the symbols and images of the ancient and mysterious tarot cards. y

BUDGE E

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. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowl

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e icons of magic power that effectively displaced the more labor-intensive charms and hands of the conjure practitioners [46] in the cities, christian ministers and religious practitioners sometimes doubled as proprietors of magic and occult businesses. most mainstream christian denominations distanced themselves from the surfeit of supernatural merchandisers and spiritual shops that sprang up in the shadows of urban black churches in the early twentieth century. on occasion, however, magic entrepreneurs were able to form unusual alliances with members of the churches. in one instance, officers in one of the more conservative black protestant denominations found themselves playing host to a popular conjurer-magician during a time of severe fiscal crisis. in 1927 members of mount zion afric

COLLIER IRENE CHINESE MYTHOLOGY

before her. to cheng s surprise, the chi-lin bowed its head and dropped a piece of jade from its mouth at the woman s feet. when the creature spoke, its voice was like a clear, soft, faraway monastery bell. the chi-lin told cheng that soon she would bear a son who would be a great ruler, but one without subjects, a king without a throne. then the unicorn bowed gracefully and disappeared back into the shadows of the trees. carefully, cheng picked up the piece of jade. the chilin s message puzzled her, and the lustrous jade seemed to hold deep secrets below its cloudy surface. the stone felt naturally cold, yet warmed up quickly in the palm of her hand. the jade appeared dense and cloudy, yet the longer she looked at it, the clearer and more transparent it seemed. jade was harder than the br

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

gued the world in this century can only happen if we see life in terms of the leaders and the led. if we do that, a tiny few can control the world. and they have. until now. sources 1 carroll quigley, the anglo-american establishment, pl90 2 phyllis schafly and chester ward, rear admiral vsn (ret, kissinger on the couch (arlington house, new rochelle, new york, 1975) p146,149-150 3 james perloff, the shadows of power: the council on foreign relations and the american decline (appleton, wl, western islands, usa, 1988) 4 the special house committee to investigate tax exempt foundations, which reported in 1954. the ford family has long lost control of the ford foundation. it is "ford" in name only today, and it is controlled by the rockefellers, who are controlled by? 5 revealed by dodd in an

ited nations. the un charter was officially accepted by representatives of fifty countries at a meeting in san francisco on june 26th 1945. but that was only the public culmination of years of behind-thescenes manoeuvring by the council on foreign relations, which controlled the administration of franklin d. roosevelt. the writer, james perloff, revealed the background to the un in his 1988 book, the shadows of power: the council on foreign relations and the american decline "in january 1943, the secretary of state, cordell hull, formed a steering committee composed of himself, leo pasvolsky, isaiah bowman, sumner welles, norman davis, and morton taylor. all these men- with the exception of hull- were in the cfr. later known as the informal agenda group, they drafted the original proposal

do not believe that the collapse of one and the takeover of the other in 1995 was an accident. the idea that one trader in the far east, nick leeson, could be given enough power to destroy barings is ridiculous. i believe the bank of england was involved in the collapse. and the bank of england is a tool of the global elite. 10 all of this information comes from the riia annual report, 1993-94 11 the shadows of power: the council on foreign relations and the american decline, p71 12 quoted in the world order, our secret rulers, p2 13 walter isaacson and evan thomas, the wise men: six friends and the world they made- acheson, bohlen, harriman, kennan, lovett, mccloy (simon and schuster, new york, 1986) pl22, 305 14 quoted by j. anthony lukas in "the council on foreign relations: is it a clu

media that 'elected' politicians are the global decision makers. if we don't accept that illusion, we start to ask questions about who does, therefore, control events. the media report the world as if politicians are at the top of the pyramid, when they are only the puppets, trigger-pullers, and mouthpieces for those who are really at the top. as a result, those who control our lives can stay in the shadows while those who only appear to be in power are constantly in the spotlight. the diversion is brilliantly orchestrated. it is vital for those of us who live in the 'democracies' to realise that we do, in truth, live in a one party state. when we appreciate that, we will stop looking to politicians to tell us what to do and start thinking and acting for ourselves. we will stop believing

ore recently on the other side of the microphone and notebook, i believe the two least knowledgeable and streetwise professions- in general- are journalism and politics. as i suggested earlier, they are two aspects of the same illusion. the politicians act as if they rule the world and the media report events as if politicians are the global decision makers. thus, the real controllers can stay in the shadows, unreported and unidentified. there are exceptions when you meet a very bright journalist who can see behind the facades. they know they are imprisoned within a media structure which severely limits what they can say and do. but they take every opportunity to get across as much information as they can. i have met a few of those people and they are a joy to talk to. if only that were tr

DAVID ICKE CHILDREN OF THE MATRIX

confirm many times (according to sitchin's translations) that the commander of the mission enlil was alarmed at the rapid expansion of human numbers and it is even suggested that one major geological catastrophe was manufactured by the anunnaki to dramatically reduce the population (just as the illuminati seek to do today with war, famine, and disease. the decision by the anunnaki to withdraw to the shadows could even have involved an outside intervention of some kind because it is clear that there are many extraterrestrial groups with varying agendas at work who find this planet of great interest. whatever the cause, the anunnaki went underground, literally and symbolically, and used certain hybrid bloodlines to do their dirty work in the human arena. the "divine right of kings (and pres

that the zulu shaman credo mutwa presents of the shape-shifting reptilians.3 the serpent "sea" or "fish" gods of sumer and babylon were said to be able to change shape and look human whenever they chose. another version of shape-shifting are the so-called "men in black" who appear and disappear according to witnesses. the story of jekyl and hyde is also symbolic of shape-shifting. the children of the shadows ancient tablets, alleged to come from beneath a mayan temple in mexico, describe the reptilians and their ability to shape-shift. these accounts correlate remarkably with modern experience and reports. they are known as the emerald tablets of thoth, who was a deity of the egyptians. it is claimed that they date back 36,000 years and were written by thoth, an "atlantean priest-king" who

ow how it all works- that's the knowledge they have worked so incessantly to keep from us. creating our own reality we are not our physical bodies. that is merely one level of us for a short time while we experience this frequency range. the body is a holographic projection that allows our consciousness to interact with the dense physical realm. plato said, quite rightly, that all bodies are only the shadows of true reality. every particle of a hologram contains a picture of the entire image. this is why every cell of the body contains the information needed to create an entire body. a hologram is an illusion. it is not 3-d, but it looks 3-d. same with the body "conventional" medicine concentrates purely on the holographic image and ignores the multi-frequency forces like thought and emoti

DAVID ICKE THE BIGGEST SECRET

there. some of these bloodlines can be named. thebritish house of windsor is one of them, so are the rothschilds, the european royaltyand aristocracy, the rockefellers, and the rest of the so-called eastern establishment ofthe united states which produces the american presidents, business leaders, bankersand administrators. but at the very top, the cabal which controls the human raceoperates from the shadows outside the public domain. any group which is soimbalanced as to covet the complete control of the planet will be warring within itselfas different factions seek the ultimate control. this is certainly true of the brotherhood.there is tremendous internal strife, conflict and competition. one researcher describedthem as a gang of bank robbers who all agree on the job, but then argue ove

esperation for peace made the world open to the main reasonthe brotherhood had created the war -the formation of the united nations. problem-reaction-solution (see figure 22. the charter for the united nations, the global body thebrotherhood so badly wanted, was written by a committee of the council on foreignrelations. the writer, james perloff, revealed the background to the un in his 1988 book,the shadows of power: the council on foreign relations and the american decline:in january 1943, the secretary of state, cordell hull, formed a steering committeecomposed of himself, leo pasvolsky, isaiah bowman, sumner welles, norman davis, andmorton t aylor. all these men- with the exception of hull- were in the cfr. later known as235the informal agenda group, they drafted the original proposal

pears in the top 13 illuminati bloodlines, p 100.22the churchills, independent t elevision, may 1995.23quoted by a. h. m ramsey in the nameless war (omni publications, london, 1952).24congressional record, 76th congress, volume 84, no 82, pp 6597-6604.25jim keith, casebook on alternative 3 (illuminet press, lilburn, usa, 1994, p 25.26the curse of canaan, p 54.27ibid.28ibid.29ibid.30james perloff, the shadows of power: the council on foreign relations and the americandecline, p 71.238chapter twelvethe black sunso many of the strands of history related in this book can be found in the beliefs ofadolf hitler and the nazis. this is no surprise because the nazi party was the creationof a network of secret societies which had access to the underground stream ofknowledge that carries the true, or

because they makefar more money from clearing mines than they do making them. a mine costs about 30to produce, but at least 3,000 to clear. clearing all the mines around the world isestimated at 330 billion. no, the landmine manufacturers like honeywell were notagainst dianas campaign, they loved it for their own reasons. but what she showed veryclearly was the power she had to take an issue from the shadows and hurl it into thepublic arena. the question could well have been: what will she do next. and whatwas it that diana had to reveal, as she told my contact, that would shake the world?henry kissinger, one of the greatest brotherhood manipulators of the 20th century, metdiana a number of times and sickeningly attended her funeral. he said in an interviewafter her death that: she was pol

dominated by the male, it is a world dominated by extremes of maleand female. i am not talking men and women here, i mean male and female energywhich can be expressed by both men or women. for instance, the brotherhoodmanipulators like henry kissinger never see a gun fired in anger. they are not out therephysically fighting (male energy) in the wars they engineer. they are manipulatingevents from the shadows and behind our backs, a trait of the negative female energy andsymbolised by the story of the trojan horse. the female energy is also the creativeforce and you can create negatively or positively. the brotherhood are highlymalevolent, but very creative. for this reason, in esoteric law and symbolism, thefemale energy (diana, semiramis, isis, barati, britannia) is given different names

DIABOLUS

es many questions and challenges; it is up to the individual to answer these by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall ne

DION FORTUNE MYSTICAL QABALA

be actualities; he will make no attempt to translate them into terms of a higher plane and learn what they really represent. he will have made himself a dwelling in the sphere of illusion, and he will be deluded by the phantasms of his own unconscious projection. if he were able to function in terms of chesed, he would perceive the underlying archetypal ideas of which these magical images are but the shadows and symbolic representations. he then becomes a master in mystical qabala page 112 the treasure-house of images instead of being hallucinated by them. he can use the images as a mathematician uses algebraic symbols. he works magic as an initiated adept and not as a magician. 12. the mystic functioning in the christ-centre of tiphareth, if he lacks the keys of chesed, will also be hallu

DONALDTYSON CORONZON

i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered o

DONALDTYSON WEREWOLF

down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times and under certain conditions, the astral world overlaps and projects into the physical world. it is possible for astral travelers, either in human or animal form, to interact with ordinary human consciousness, allowing the astral traveler to be seen just as clearly as though he or she was physically present. so, if o

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

es to meet him, is said to give him both hands and welcome him as a brother and to nurse him and to place him among the imperishable khu's.[1] in the xciind chapter the deceased is made to pray for the liberation of his soul, shadow, and khu from the bondage of the tomb, and for deliverance from those "whose dwellings are hidden, who fetter the souls, who fetter souls and khu's cc and who shut in the shadows of the dead;[4] and in the xc ist chapter[5] is a formula specially prepared to enable the khu to pass from the tomb to the domains where ra and hathor dwell. the sekhem or form. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (10 of 21 [8/10/2001 11:23:21 am] yet another part of a man was supposed to exist in heaven, to which the egyptians gave the name se

EMPERORS NEW RELIGION CHURCH OF SATAN

obstacle to being a satanist per the church of satan s requirements lies in the readers potential unwillingness to accept the label satanist. this conclusion is supported by blanche barton s welcoming statement on the official church of satan web page, where she explains that: the philosophy really isn t that esoteric and doesn t take much pondering to understand. but it s that looming figure in the shadows, that majestic silhouette of satan leathery wings outstretched, standing proudly, backlit by the flames of hell that people find disquieting [16] church of satan officials have argued that parts of the the satanic bible were intended as sincere philosophy while other parts were intended to mislead the rubes begging to be mocked and derided. according to william gidney (priest of the ch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

peared about their graves. when the soul of patroclus appeared to achilles, it had his voice, his shape, his eyes, and his dress, but not the same tangible body. calmet added of the early christian church fathers, we find that origen, tertullian, and st. irenaus, were clearly of this opinion. origen, in his second book against celsus, relates and subscribes to the opinion of plato, who says, that the shadows and images of the dead, which are seen near sepulchres, are nothing but the soul disengaged from its gross body, but not yet entirely freed from matter; that these souls become in time luminous, transparent, and subtle, or rather are carried in luminous and transparent bodies, as in a vehicle, in which they appeal to the living. tertullian, in his book concerning the soul, asserts that

as present when the king was gifted with his magic sword, excalibur, which endowed him with practical invulnerability, and all through his career merlin was deep in the king s counsels. merlin s tragic imprisonment by the lady viviana, who shut him up eternally in a rock through the agency of one of his own spells, removed him from his sphere of activity at the arthurian court, and from that time the shadows were seen to gather swiftly around arthur s head. innumerable are the tales concerning the knights of his court who met with magical adventures, and as the stories grew older in the popular mind, additions to these naturally became the rule. of note is the offshoot of the arthurian epic, known as the holy grail, in which the knights who go in quest of it encounter every description of

history of man, as those of geology enable us to explore the history of the earth. there are mental fossils for psychologists as well as mineral fossils for the geologists; and i believe that hereafter the psychologist and the geologist will go hand in hand, the one portraying the earth, its animals and its vegetation, while the other portrays the human beings who have roamed over its surface in the shadows, and the darkness of primeval barbarism. aye, the mental telescope is now discovered which may pierce the depths of the past and bring us in full view of the grand and tragic passages of ancient history. to the subtle emanation given off by the human body he gave the name nerve aura. in the journal of man, which succeeded s. b. brittan s shekinah, one of the first spiritualist monthlie

municating through curran was not accepted, then a reappraisal of our understanding of the subconscious must be revised. of course, over the last few decades that is exactly what has happened, and curran s production, while notable, has been duplicated and does not seem as extraordinary. sources: hickman, irene. i knew patience worth. sacramento, calif: the author, 1971. litvag, irving. singer in the shadows: the strange story of patience worth. new york: macmillan, 1972. prince, walter f. the case of patience worth. boston: boston society for psychical research, 1927. worth, patience. hope trueblood. new york: henry holt, 1918. light from beyond: poems of patience worth. compiled by herman behr. new york: patience worth publishing, 1923. the pot upon the wheel. st. louis, mo: dorset press

even grades. the grade of postophoris (a name used by apuleius to signify a priest of isis) corresponds to the apprentice or keeper of the sacred threshold. second comes the degree of neokaros, in which are found many ordeals and temptations. the third grade is the state of death.of judgment and passage of the soul. the candidate is restored to light in the following degree, that of the battle of the shadows. in the fifth grade, a drama of vengeance is enacted. the sixth is that of the astronomer before the gate of the gods. in the final grade, the whole scheme of initiation is expounded. krapf, phillip h. encyclopedia of occultism& parapsychology. 5th ed. 876 it was believed that these degrees corresponded to the actual procedure of a secret society, and it may be that in some measure the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. on occasions patience worth demonstrated before professors. starting in march 1918, a monthly called patience worth s magazine was published for ten months to provide an outlet for her prolific literary activity. sources: douglas, alfred. extrasensory powers. new york: the overlook press, 1977. hickman, irene. i knew patience worth. sacramento, calif, the author, 1971. litvag, irving. singer in the shadows: the strange story of patience worth. macmillan, 1972; new york: popular library, 1973. prince, walter franklin. the case of patience worth: a critical study of certain unusual phenomena. boston: society for psychical research, 1927; new hyde park, n.y: university books, 1964. worth, patience. hope trueblood. new york: henry holt, 1918. the pot upon the wheel. new york: patience worth

journal (august 1996: 20-23. greenwall, bonnie, energies of transformation, valencia, calif: shakti river press, 1990 marques-riviere, j. tantrik yoga. london: rider& co, 1940. mookerjee, ajit, and m. khanna. the tantric way: art, science, ritual. new york: graphic, 1977. mumford, john [swami anandakapila. sexual occultism. st. paul, minn: llewellyn publications, 1975. o neill, timothy, a fire in the shadows, gnosis (fall 1990: 26-31. rajneesh, bhagwan shree. tantra, spirituality& sex. san francisco, calif: rainbow bridge, 1977. selby, john. kundalini awakening. new york: bantam books, 1992 tantra: the science of ecstacy. http//www.tantra.com. march 10, 2000. vatasyayana. the love teachings of kama sutra, the church of tantra. http//www.tantra.org. march 10, 2000. williams, stephen. tantra

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ated to the planet sol, but also in terms of a philosophy which is based on the "unerring intellect, rather than on "fallacious sense. he now speaks of "circuits" and "hemicycles; of the "movement of worlds" which many think to be "animals" or "gods; of the power of the sun in this philosophy.1 philothimus asks what is the book which hermes holds in his hand, and he is told that it is the book on the shadows of ideas,2 the contents of which its author is in doubt whether or not to make known. philothimus points out that no great work would be produced if such hesitations were allowed to prevail. the providence of the gods does not cease, as the egyptian priests used to say, because of statutes promulgated at various times by repressive mercuries. the intellect does not cease to illuminate

ust as here the pedants with their non-solar characteristics are ranged against the sages. and the dialogue in the de umbris idearum makes it quite clear that the instructor of philothimus and therefore of filoteo or teofilo, of the nolan, of giordano bruno is hermes trismegistus. it is hermes who hands the book with the new philosophy and the new art in it to philothimus; and this is the book on the shadows of ideas by giordano bruno, which is, in fact, written by hermes that is to say it is a book about magic, about a very strong solar magic. the allusion to the lament in the asclepius, describing how the magical religion of the egyptians came in late, bad times, to be forbidden by legal statutes,1 relates this new hermetic revelation vouchsafed to giordano bruno to the egyptian religion

, the sun as the visible god, as hermes trismegistus called it, the truth lamented in the lament of the asdepius. another passage in the cena de le ceneri describes the dawning sun of truth as follows: the question which we ought to ask ourselves is whether we are in the daylight with the light of truth rising above our horizon, or whether the day is with our adversaries in the antipodes; whether the shadows of error are over us or over them; whether we who are beginning to revive the ancient philosophy are in the dawn which ends the night or in the evening of a day which is closing. and this is not difficult to decide for these two schools of thought can be roughly judged by their fruits' see f. saxl "veritas filia temporis, philosophy and history, essays presented to e. cassirer and edit

spirit of all things, or the anima mundi. there is no statue of the father, but infinite light is the type of him; or an infinite sphere the centre of which is everywhere; or absolute unity. by finite intelligences like ours, the nature of the father can only be seen as reflected in a mirror, as in plato's cave they look at die shadows, not at the light itself; not at the species and ideas but at the shadows of species and ideas. that face we can only contemplate in vestiges and effects.2 "ancient theologians" bruno continues, understand by the father, mind or mens, who generates intellect, or the son, between them being fulgor, or light or love. hence one may contemplate in the father, the essence of essences; in the son the beauty and love of generating; in fulgor, or light, the spirit p

FREEMASON BLUEBOOK

time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may die in hope of a blissful immortality, and thy name shall have the praise forever. amen. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departi

FULL MOON RITUALS

he castle. there are spaces, where the grass is well tended, and mature plantings give evidence of human hand. yet she feels most comforted in wandering thru those wooded areas where faint paths mark the passing of the deer, the otter, the skunk, the fox, the bear, and the raccoon. stepping softly, becoming a creature of the forest, she can hear, in the distance, the song of a friend. stopping in the shadows, she breathes deeply, and the scent of the pines, crisp and pure, tickles her nose. she places her hands on the rough bark of an old oak tree, and tunes her body to the slow movement of the branches as the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and s

dst of sharing a welcome hug with his sister boudica, deer is entranced by yet another melody. another wave of this evening's mounting history..carielle lay on the cold ground of the old grove, looking up at the moon and watching the clouds chase stars across the sky. she lets her perspective shift back and forth- first, the clouds race across the face of the moon, then the moon jumps from behind the shadows of cloud banks. faster and faster, the clouds race, until finally all that is left in her field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware of her surroundings, particularly the hooting of an owl in the near vicinity "whooo, whoo" it calls, and in her mind, carielle hears the rest of the owl's query "who waits for you, carielle?

g around in lately "yea, another year older, and the crones are gathering. where to go from here. so much to do. maybe a few extra hours in a day? changes coming all the time. hang on for the ride" she whispers to the wind, and then turns around and looks to the owl and the deer. glance over at carri and typo. look around the room at all the other friends gathered. and a small grey owl drops from the shadows above and alights on her shoulder. she smiles, and returns to her place in the circle..pombagira takes a deep breath and steps up. she's never been in such a setting, and it's a little intimidating "goddess, i thank you for your kind attentions to my sister" she lays a small handmade book bound in purple silk on the altar "you know what is contained within. i ask that you open my sense

set up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath, and offers her own petition "may all those gathered here find their prayers answered in the way which is most beneficial to all "so mote it be..lyn emerges from the shadows. she was going to just watch this month, feeling that she had little to contribute. now, she finds that her need to petition has become too great for her to hold in silence. her purple over-dress rustles along the ground as she walks. hoping that it's okay, she lights a candle with the flame from red deer's candle. she needs a bit of light to carry with her. all she has to offer up is

in the last 24 hours. lord and lady, all i can ask is that you help us to find the best course and help us see it through. help me to follow the example of that plant and not give up. help me to believe that we can make it through and that we will come back stronger than before" she looks around in apology to be such a downer during such a profound and beautiful ritual. then lyn retreats back to the shadows as..so much has transpired this moon, and deer is impressed that so many bring requests for aid to others. he caught owl's eye as she responded to the petitions offered- both those silent and those spoken. now, he moved back to the altar upon which so many offerings had been left. his left hand reaches out, briefly touching the space above each. and many new images form in his mind's e

FULLER J F C SECRET WISDOM OF THE QABALAH

ming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the relationship between them can only

me, or the theory of quanta with its present apparent negation of the laws of causation, or the dissection of the atom with the resultant discovery that things are not what they seem; it is the general recognition that we are not yet in contact with ultimate reality. to speak in terms of plato's well-known simile, we are still imprisoned in our cave with our backs to the light, and can only watch the shadows on the wall. at present the only task immediately before science is to study these shadows, to classify them and explain them in the simplest possible way. 7 scientists are, therefore, concerned in explaining the shadows of reality in terms of the rational symbols of today, just as the qabalists were concerned in explaining them in terms of the rational (then theological and non-scient

cannot lead us into it. to enter it we need something, a faculty, which transcends the reason. in the example we have above given of examining the sun by means of a looking-glass because we are unable to raise our heads, this inability may be compared to rational thought, and the raising of our heads to that higher faculty which will enable us to open, as it were, spiritual eyes, and see not only the shadows of reality but reality itself. since the beginning of written history very little progress has been made in the intellectual interpretation of the mysteries, which stood shrouded before the academies of aristotle and plato. many things have changed, innumerable experiments have been made, yet before the essential mysteries we still stand as blindly as they did. all that has in reality

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

aite's attendance at theclubwas irregular.onone occasion he was surprised to find that a group of the members had all beenasked-bydifferent editors to review his translationofobermann;they discussed thebookand in due course the reviews appeared.allwere favourable 'and these, remarked waite 'are the mysteries of reviewing.'6boredwiththe pen and pencil club he joined machenincreating'thesodality of the shadows',whichstjohnadcock described as 'anotherunorthodoxlittleclub-aclub of a dozen or so youngwriterswhometperiodically in a wine cellar in queen street, cheap side, the vintner himself being a poetofno mean quality; an exclusive little club to which a new member was only admitted after he had subscribed to an elaborate, grotesquely solemn ritual which was prepared byarthuredward waite'(the

GILBERT THE MAGICAL MASON

flections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied that black magic exists

GNOSTIC HANDBOOK

from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, plato's major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before h

he basis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was the yahwahist stream. yahweh becomes the mighty one, baal is vanquished and replaced with the tradition of the coming warrior messiah, with the goddess relegated to the shadows. the history of israel is, in some sense, the battle between these two streams or religious traditions and between these two streams and the gnosis! in studying the old testament we need to realise that it is not the word of god but a remnant, a historical record of what occurred within israel at that period. while it contains scraps of the original mysteries it is not primarily a reli

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

aught and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civilisations offered racial and national centres of the mysteries, the traditions that followed were, for the most part, carried by secret and clandestine bodies. popularity when it did arrive, did not last for long and soon again they made a hasty retreat to the shadows. certainly this was true with the essene gnosis as taught by master jesus, it was only a very short time after his transfiguration before the true teachings could only be passed in secret, and distorted and twisted forms were offered in their stead by the military-political complex that had become the church. taken as a whole the mystery teachings form what can be best understood as th

from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to gr

GOETIA LUCIFERIAN

thee in the name of darkness, from the dwelling of darkness and in their power of illumination. in the name of primeumaton who reigns over the palaces of the sun and the moon i invoke thee to appear before this circle, in this triangle the very gathering place of spirits thou art fallen and perfected angel, who hath tasted the ecstasies as above and so below, sun nourished djinn who drank deep of the shadows, whose sword tortures those who would obey me not. i call and command o king n. to bring this spirit unto me without violence or harm this is my will. the constraint i do conjure and summon thee, spirit n. by the flaming essence of the forked stave of the sun, the adversarial shadow and burning fire which is the prince of spirits, angels and daemon. come thou forth and without delay to

black mirror as a man with a leopard s head with large wings. you may will sitri to change shape and it does so in the appearance of a beautiful angelick 42 figure. sitri is a spirit of babalon-lilith, being one who enflameth the love between individuals lust and desire. sitri is very useful in love and lust spells, thus being a powerful tool for the sorcerer. one may create s succubi/incubi from the shadows of sitri in the black mirror, forming them nude in the shape that you find desirable. you may then bind the spirit to the sigil of sitri to seek congress with by imagining so later. a very useful form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this angeli

GOLDEN DAWN RITUALS ZAM20

d of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so

GOLDEN DAWN RITUALS ZAM22

ntial, manifesting unto me as a solid in the astral light that through it the powers of cmc may manifest unto me. creature of talismans, i have bound unto thee the n.,so pass thou on. make the 3=8 grade sign. step 7 16 take up the talisman, raise it aloft again attracting the light, and circumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air

GOLDEN CHAIN AND THE LONELY ROAD

ical reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckoning. if we can gui

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d the rest of the way around the side of the steep embankment that looms above the village of nazlet-el-samaan and leads to the monument s north face. none of us said very much as we trudged through the soft sand just out of range of the security lights. we felt excited and apprehensive at the same time. ali was by no means certain that his bribes were going to work. for a while we stood still in the shadows, gazing at the monstrous bulk of the pyramid reaching into the darkness above us and blotting out the southern stars. then a patrol of three men armed with shotguns and wrapped in blankets against the night chill came into view at the northeastern corner, about fifty yards away, where they stopped to share a cigarette. indicating that we should stay put, ali stepped forward into the li

egrees north of west, regulus, the paw-star of the imperial constellation of leo, was about to set. under egyptian skies just above the 150th course, ali hissed at us to keep our heads down. a police car had come into view around the north-western corner of the great pyramid and was now proceeding along the western flank of the monument with its blue light slowly flashing. we stayed motionless in the shadows until the car had passed. then we began to climb again, with a renewed sense of urgency, heading as fast as we could towards the summit, which we now imagined we could see jutting out above the misty predawn haze. for what seemed like five minutes we climbed without stopping. when i looked up, however, the top of the pyramid still seemed as far away as ever. we climbed again, panting a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

is figure was nation of islam leader elijah mohammed. while elijah mohammed and his mysterious teacher wallace fard (who vanished without a trace) had come out of high degree prince hall freemasonry, and certainly knew some of the esoteric secrets, the being malcolm x described is more in accord with aleister crowley s description of the pr terhuman intelligence aiwass than of elijah mohammed. in the shadows, the men in black had long lurked, biding their time, waiting. here and there, now and then, some people thought they had seen them, but they weren t quite certain; perhaps they more sense than actually regarded them. fourteen years earlier, the shadowy visitors had shown themselves openly. then they had descended upon flying saucer buffs, threatening and terrorizing them, hushing them

HANDBOOK OF EGYPTIAN MYTHOLOGY

l waters. an image of the waters alive with glutinous frog spawn may be what the egyptians had in mind. in some sources, the ogdoad seem to be forces that the creator has to subdue before the work of creation can begin. in others they simply seem to die after bringing forth life. the primeval mound was both the place of creation and the tomb of the ogdoad. the heh gods could then be thought of as the shadows or heavenly souls of the ogdoad. the heh gods belonged to the twilight after dusk and before dawn. this was the equivalent in the daily solar cycle to the period of precreation in the great cycle of mythical history. the ogdoad merged in the primeval waters to allow the creator to come into being, and the heh gods acted together to make the void in which the earth could come into being

HEAVEN HELL

s of the book am tuat, as it is found in the tomb of seti i, we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the tuat as they actually existed in amenti, i.e, the "hidden place" or the "other world" and the texts were supposed to give the traveller in the tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the tuat, the gates of the tuat, the hours and their gods, and the gods who praise ra, and those who carry out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-n

ing night. on the right of afu-ra are twenty-six gods, and of these eight are forms of osiris, four of osiris of the north, and four of osiris of the south; all are under the rule of khetra, who is the "warder of this field (vol. i, p. 60, but it is only when they hear the words of afu-ra that they come to life. the work which they do in this region is to hew and hack souls in pieces, to imprison the shadows of the dead, and to carry out the sentence of death on those who are doomed to destruction in a place of fire; they cause fires to come into being, and flames to burst forth on the wicked. p. 123 [paragraph continues] now in this case also the beings who are doomed to be burned in a place specially set apart for this purpose cannot be of the number of the gods who protect osiris, for t

me who have reached this division, but who through want of friends and relatives upon earth to make proper and sufficient offerings daily, or through some other cause, have failed to find nourishment and have perished in consequence. the realm of osiris had to be cleared of such beings, and the gods whose duty it was to protect him destroyed them with fire. we may note, too, that in this division the shadows and souls of the dead were supposed to wander about, and though we do not know how they arrived there, or exactly why they failed to please osiris, it is quite certain that they were regarded as a danger to the god, and destroyed in consequence. on the left of afu-ra stands a row of deities (vol. i. p. 50 ff, some wholly in animal forms, who appear to have taken part in the burial cere

fe stand twelve jackal-headed gods who invite afu-ra to bathe in it, even as the "lord of the gods" did, and who state that the souls of the dead do not come near it because it is holy. when he passes out of this division they lift up their voices in lamentation (vol. ii, p. 132. the living uraei turn back the souls from their lake, and the mere sound of p. 142 the words which they utter destroys the shadows of the dead who have succeeded in coming near it. they preserve with great care the flames and fire which are in them, so that they may hurl them at the enemies of afu-ra. in the course of his journey through this hour afu-ra passes the shrine of khenti-amenti, the ancient god of abydos, which is seen on the left (vol. ii, p. 137; he is in mummied form, wears the white crown, as befits

appear to be symbols under which the god was worshipped in and around annu, or heliopolis. on the left of afu-ra are eight gods and four goddesses, whose duty it is to accompany his boat, and to escort the souls and shadows of men through the division, and to provide the spirits with food and water. next is the p. 151 monster serpent "am-khu" i.e "eater of the spirits" whose duty it is to devour the shadows of the dead, and to eat up the spirits of the foes of ra; from his back spring the heads of the four children of horus, and they come into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, s

s, and were not followers of osiris, believed, as did all the primitive egyptians, that the tuat was a place of darkness, hunger, thirst, and misery, and finally of annihilation. they had no belief either in purgatory or in everlasting punishment; the beings in the tuat lived just so long as their friends and relatives on earth made the prescribed funeral offerings on their behalf, and no longer. the shadows, souls, and bodies of those who were without food in the tuat were, together with the fiends and monsters which opposed the progress of the sun-god, destroyed by fire each day, utterly and finally; but each day brought its own supply of the enemies of ra, and of the dead, and the beings which were consumed in the pits of fire one day were not the same, though they belonged to the same

HELENA BLAVATSKY NIGHTMARE TALES

hes wearily its drooping feathery arms, swayed to and fro in the bluepellucid air, its body trembles and threatens to break in two at the first new gust that may arise "and then, the severed part will fall into the sea, and the once stately palm will be no more" soliloquizes thesoul-ego as it gazes sadly out of its windows. everything returns to life, in the cool, old bower at the hour of sunset. the shadows on the sun-dial becomewith every moment thicker, and animate nature awakens busier than ever in the cooler hours of approachingnight. birds and insects chirrup and buzz their last evening hymns around the tall and still powerful form, asit paces slowly and wearily along the gravel walk. and now its heavy gaze falls wistfully on the azure bosomof the tranquil sea. the gulf sparkles like

of nicolas izvertzoff, and requested the loan of his cave for an eveningentertainment. nicolas consented with great reluctance, and only after still greater hesitancy was he prevailedupon to join the party. the first cavern and the platform beside the bottomless lake glittered with lights. hundreds of flickeringcandles and torches, stuck in the clefts of the rocks, illuminated the place and drove the shadows from themossy nooks and corners, where they had crouched undisturbed for many years. the stalactites on the walls nightmare talesthe cave of the echoes56 sparkled brightly, and the sleeping echoes were suddenly awakened by a joyous confusion of laughter andconversation. the shaman, who was never lost sight of by his friend and patron, sat in a corner, entranced asusual. crouched on a p

HINE P OVEN READY CHAOS

er will understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back to the cthulhu mythos. lovecraft himself was of the opinion that fear, particularly fear of the unknown, was the strongest emotion attached to the great old ones. the reason why i like to work with that mythos occasionally is that the great old ones are outside most human mythologies, reflecting the shadows of the giants in norse myths, the pre- olympian titans in greek myths, and other groups of universebuilders who are thought to be too chaotic for the polite company of the gods of the ordered universe. for me too, the nature of the great old ones as shadowy beings who can only be partially glimpsed is attractive- they can t be assimilated and bound into any orthodox systems of magick a

HP LOVECRAFT A DARK LORE

rifle on which he relied despite his colleague's warnings that no material weapon would be of help. armitage, having read the hideous diary, knew painfully well what kind of a manifestation to expect; but he did not add to the fright of the dunwich people by giving any hints or clues. he hoped that it might be conquered without any revelation to the world of the monstrous thing it had escaped. as the shadows gathered, the natives commenced to disperse homeward, anxious to bar themselves indoors despite the present evidence that all human locks and bolts were useless before a force that could bend trees and crush houses when it chose. they shook their heads at the visitors' plan to stand guard at the frye ruins near the glen; and, as they left, had little expectancy of ever seeing the watch

, and asked solicitously if there was much hope for a cure of his disordered nerves. for almost two hours dr. willett waited vainly in charles ward's library, watching the dusty shelves with their wide gaps where books had been removed, and smiling grimly at the panelled overmantel on the north wall, whence a year before the suave features of old joseph curwen had looked mildly down. after a time the shadows began to gather, and the sunset cheer gave place to a vague growing terror which flew shadow-like before the night. mr. ward finally arrived, and shewed much surprise and anger at his son's absence after all the pains which had been taken to guard him. he had not known of charles's appointment, and promised to notify willett when the youth returned. in bidding the doctor goodnight he e

pening to glance for a moment from his shelter at about 2 a.m, hart observed the glow of a lantern or pocket torch not far to the northwest, and upon opening the door detected the figure of a man with a trowel very plainly silhouetted against a nearby electric light. at once starting in pursuit, he saw the figure dart hurriedly toward the main entrance, gaining the street and losing himself among the shadows before approach or capture was possible. like the first of the ghouls active during the past year, this intruder had done no real damage before detection. a vacant part of the ward lot shewed signs of a little superficial digging, but nothing even nearly the size of a grave had been attempted, and no previous grave had been disturbed. hart, who cannot describe the prowler except as a s

spectacles in the bungalow 'excellent' commented the disquieted host in an effort to be wittily insulting 'and i trust they proved more becoming than the beard and glasses you now have on 'they would become you very well' came the even and studied response 'as indeed they seem to have done' as willett said this, it almost seemed as though a cloud passed over the sun; though there was no change in the shadows on the floor. then ward ventured 'and is this what asks so hotly for a reckoning? suppose a man does find it now and then useful to be twofold 'no, said willett gravely 'again you are wrong. it is no business of mine if any man seeks duality; provided he has any right to exist at all, and provided he does not destroy what called him out of space' ward now started violently 'well, sir

ence held me from grasping that meaning and that connexion. then came that queerness about the element of time, and with it desperate efforts to place the fragmentary dream-glimpses in the chronological and spatial pattern. the glimpses themselves were at first merely strange rather than horrible. i would seem to be in an enormous vaulted chamber whose lofty stone aroinings were well-nigh lost in the shadows overhead. in whatever time or place the scene might be, the principle of the arch was known as fully and used as extensively as by the romans. there were colossal, round windows and high, arched doors, and pedestals or tables each as tall as the height of an ordinary room. vast shelves of dark wood lined the walls, holding what seemed to be volumes of immense size with strange hierogly

way the letter seemed quite characteristic of akeley. the same old passion for infinity- the same old scholarly inquisitiveness. i could not a moment- or more than a moment- credit the idea of spuriousness or malign substitution. did not the invitation- the willingness to have me test the truth of the letter in person- prove its genuineness? i did not retire saturday night, but sat up thinking of the shadows and marvels behind the letter i had received. my mind, aching from the quick succession of monstrous conceptions it had been forced to confront during the last four months, worked upon this startling new material in a cycle of doubt and acceptance which repeated most of the steps experienced in facing the earlier wonders; till long before dawn a burning interest and curiosity had begun

HP LOVECRAFT DAGON

c ascent of the slope and cliff, and of my delirious journey back to the stranded boat, i remember little. i believe i sang a great deal, and laughed oddly when i was unable to sing. i have indistinct recollections of a great storm some time after i reached the boat; at any rate, i knew that i heard peals of thunder and other tones which nature utters only in her wildest moods. when i came out of the shadows i was in a san francisco hospital; brought thither by the captain of the american ship which had picked up my boat in mid-ocean. in my delirium i had said much, but found that my words had been given scant attention. of any land upheaval in the pacific, my rescuers knew nothing; nor did i deem it necessary to insist upon a thing which i knew they could not believe. once i sought out a

HP LOVECRAFT FROM BEYOND

ugh to be frightened rather than amused; but he was a fanatic, and drove me from the house. now he was no less a fanatic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a

what made them scream so loud. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they will get, as they got the servants. stirring. dear sir? i told you it was dangerous to move, i have saved you so far by telling you to keep still- saved you to see more sights and to list

HP LOVECRAFT HERBERT WEST REANIMATOR

ith eyes dilated at the memory of its last scene on earth, threw out its frantic hands in a life and death struggle with the air, and suddenly collapsing into a second and final dissolution from which there could be no return, screamed out the cry that will ring eternally in my aching brain "help! keep off, you cursed little tow-head fiend- keep that damned needle away from me" v. the horror from the shadows published june 1922 in home brew vol. 1, no. 5, p. 45-50. many men have related hideous things, not mentioned in print, which happened on the battlefields of the great war. some of these things have made me faint, others have convulsed me with devastating nausea, while still others have made me tremble and look behind me in the dark; yet despite the worst of them i believe i can myself

us things, not mentioned in print, which happened on the battlefields of the great war. some of these things have made me faint, others have convulsed me with devastating nausea, while still others have made me tremble and look behind me in the dark; yet despite the worst of them i believe i can myself relate the most hideous thing of all- the shocking, the unnatural, the unbelievable horror from the shadows. in 1915 i was a physician with the rank of first lieutenant in a canadian regiment in flanders, one of many americans to precede the government itself into the gigantic struggle. i had not entered the army on my own initiative, but rather as a natural result of the enlistment of the man whose indispensable assistant i was- the celebrated boston surgical specialist, dr. herbert west. d

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost

HP LOVECRAFT THE QUEST OF IRANON

and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too, i remember the sun of morning bright above the many-coloured hills in summer, and the sweetness of flowers borne on the south wind that made the trees sing "oh aira, city of marble and beryl, how

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

ent torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god, put back the slab and get out of this if you can! quick--leave everything else and make for the outside--it's your only chance! do as i say, and don't ask me to explain" i heard, yet was able only to repeat my frantic questions. around me were the tombs and the darkness and the shadows; below me, some peril beyond the radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" something in the boyish slang of m

INFERNAL SABBAT LIVE

dustrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of l

INITIATION INTO HERMETICS

a rather long duration of life. we call these pictures, created by the living ones, phantoms. it is this kind of phantom that manifest themselves in great numbers to the so-called spiritualists, evokers, diviners, etc. the spooks and hobgoblins also are nothing else but phantoms preserving, condensing and thriving on the affection and attachment of the bereaved ones, as it happens in the case of the shadows. this can be stated without difficulty by citing a being that manifests itself in different places at the same minute at once through so-called mediums, which is nothing but a manifestation of the dead person s phantom, because phantoms can be created by the hundreds. it is very sad that these phantoms always are mistaken for the real dead person by the spiritualistic mediums. a lot of

ISIS UNVEILED

t good-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

bitants he has obtained in his magic reveries. what can the longest ordinary man's life give to such a gifted thinker? man s senses and their gratification, as long as the inlets and avenues of perception remain world s music, so long as the strings cling tight, for the air of imagination to play upon them appetites, with downward eyes to find their satisfaction man s mortality, with an exit into the shadows or into the grave while the sun is up: the longest life can but give him repetition to satiety of these things, repetitions until he seems almost to tire of the common sun. of which he grows weary, as well as of his waste or extent of knowledge. to some minds, this world does not present such extraordinary attractions. the very possession of the heights of knowledge induces rather stay

JESSUP MK THE CASE FOR THE UFO

ike to see their great port city but i am too old to travel& even if so could not return. as always, its underground 42 shadows are almost as easily identified with intelligence as are lights, and one is pretty well the counterpart of the other. their validity cannot be denied. russell's shadow on the moon, 1,500 miles in diameter, holding a steady position for hours, cannot be lightly dismissed. the shadows on our own clouds, as seen in texas and england, are irrefutable proof that some kind of dirigible bodies are moving in our upper atmosphere or in nearby space. bodies seen in space may be considered to have more direct and obvious connection with intelligence than do lights and shadow. there was a time when astronomers, seeing these by the dozens, thought them to be intra-mercurial pl

then miraculously, as though lifted by giant hands, the vessel majestically berthed herself on the shore, undamaged. the watchers, most of them god-fearing fishermen, crossed themselves, and like a funeral procession, boarded the ship, their hearts filled with fear of the sight that their eyes might meet. but the only thing they did meet was a friendly mongrel, its tail wagging as it emerged from the shadows of the vessel and followed them about the dock. a search was made for captain john durham and his crew, but no sign of them was found. a look of bewilderment covered the faces of the searchers when they crowded into the small galley and found coffee boiling on the stove and an elaborate breakfast laid out on the table. they also found that the crew's quarters smelled strongly of tobacc

KETAB E SIYAH

ard, a red tassel tied to the pommel, and a horn of ivory and gold, they stood their watch over the prize we sought. from the western approach we came, where the river flowed from the gardens, scented with the perfumes of exotic herbs, down to the storm-buffeted ocean of the west. baalzebub went before us like a tiger, having caught the deer's scent, going, stealthy, stalking, shadow-like amongst the shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the west

rass and flowers, enfolded together in embrace, exhausted by the toils of love, the sleeping nephilim. now cast into confusion and into fear, his heart pounded out uncertain beat and some realisation of heaven's doom became known to his afflicted spirit. making now to slay in sleep these creatures that were so foreign to his sight yet awakened such fear in his soul, his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that i

vy was the air with water that the men of shurupuk that sailed upon those ships spared heaven's wrath thought that they were already beneath the waves and that those that forsook the shelter of the inner parts of the ships were struck to the floor by the weight of rain. moon and stars illumined not that first night but the fleet was cast into utter darkness for those torches lighted to drive back the shadows 272 were extinguished by the storm. even as the dawn was marked scarcely was that black veil lifted for the clouds heavy with great burden permitted not the rays of the sun to fall upon the lands or seas. despite the wind that lashed and the rain that beat as a rod upon the back i stood with utanapishtim at the bow and watched what noah's hand had wrought and none saw my tears for the

and on there stood, made mad with famine, some twenty woman with mewling infants clutched tight to their parched breasts and others not accommodated on that land struggled helpless in the waters round about before they sank into the depths. still mercilessly rose the waters to take all the mountain but utanapishtim was denied witness of that end as the pitiful spectacle was shrouded once more by the shadows that closed about it. other images appeared and went like smoke but ever haunted the dreams of those that saw and faded not from tormented sleep. fragments of the life of men floated by, wooden chairs and tables and cribs were borne by and more gruesome things. boats crewed with corpses or those that yet lived, unreleased from their shrivelled frames. the cadavers of men and beasts, bl

de and i could find not strength to resist the steel's slow descent. then was their joy upon the angel's face as he stood over and pressed down and mocking laughter upon his voice as he jeered my position and the battle raged all about us "so, my brother" spoke gabriel "you thought to contend against me. how foolish it must seem to you now. better it would have been for you had you yet skulked in the shadows and dared not to oppose my purpose. o yes! well did you match yourself against our father before heaven's gates and that conflict you did win but this time you shall not vanquish but shall be vanquished. i am not some old dotard as are you accustomed to and not as weak-tempered as my brothers. upon the battle's field michael may have fled but that is not the way of gabriel. more than t

ot in my hands to do so. you are damned by your own hand and are beyond my reach. yet of all the elohim i would call you alone my brother. from this time did five years passed and not one night did abraham find sleep that he did not weep for ishmael who he thought to be dead. even as, in raphael's mercy, i had perceived some light in all the darkness of heaven now did i witness the profoundest of the shadows of heaven. michael, what moved him to such depravity i know not nor would know for this crime of his exceeded al others. whether cruel caprice moved his heart or some yet darker will or lunacy howling in his head i shall not know and here does my intelligence fail me. now did silver-bearded michael descend once more from high heaven and came to mamre where dwelt abraham and appeared be

rds and address mot himself. with such sorcerous runes did she bind them that no will had they to defy that which she willed of them. thus did open the gates of sheol to ishtar and, passing inwards, shut behind not to open to release those that abided within dismal sheol, but one way is there to pass through the gates of sheol 311 and none may depart that land, the last abode of the lost. amongst the shadows of sheol, amongst the lemures and the ghouls, those that were but mist and whispers, ishtar sought out the throne of mot and of his consort, ereshkigal, who had thought to take me for her own. nothing was there in those dark wastes across which she made her path that was warm or nourishing. but chill and famine abide in the shadowed lands of sheol. about her at every step were snatchin

rom assyria to iberia ruled that city, corrupt and strong, most tyrannical, rome of marble streets and seven hills. even the people of isaac that now were named israel paid homage to caesar and knelt before the throne of rome 323 as they fell before the throne of god. the children of aeneas, betrayer of carthage, reviler of fair tanit, stood not alone to conquer the kingdoms of men but by them in the shadows whirled a weapon of four blades, and they were made strong by the sorceries of one of heaven's sons who won by wile what was lost to might. dark ambition ruled the spirit of the second prince of heaven and his whispers ruled the minds of men and by ten thousand hidden movements made emperor of all the world that was known to the people of the west octavian that was called augustus in t

place that is called gethsemane. go there and if you find him not then strike me down as you will but shirk not this chance to discover that in truth i lead you not false but have been most faithful in my dealings" jesu sat within the garden of gethsemane some way from his most faithful and invoked to him his father though he knew him not as genitor but as an emissary of yahweh. as he sat amongst the shadows of the trees, amongst the leaves of which whispered a mocking wind as it danced and grabbed at the prophet's hair and cloth. then in an instance was all made silent and the wind amongst the leaves was made still in the night. now did a cloud come across the moon and a chill fell upon jesu and a profound loneliness was on him. in the darkness of the night he whispered to the elohim and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

hat goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage that they have allowed the ancient rites to become little more than empty forms

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

e dead (yen-lo wang, along with other divinities of chinese origin, determine the fate of the dead. in japanese buddhism one also finds a judge of the dead, known as enma. in chinese taoism a judgment of the dead occurs in which the soul is assigned to one of many hells or paradises found on the chinese mythological landscape. in the ancient greek world hades was an underworld kingdom that hosted the shadows of the dead while the elysian fields were accessible only to the righteous. in the homeric poems minos is mentioned as a regulator rather than properly a judge of the dead. with the development of pythagorean doctrine, a true afterlife judgment was conceived in pythagoras s notion of reincarnation. orphism introduced the afterlife judgment of rhadamantos, triptolemos, and aiakos in its

LIBER ALEPH

red, and on blasted? look no more, o my son, upon thy father s shame! n the book of wisdom or folly 81 gg de sua victoria per nomen babalon (of his victory through the name babalon) nd after? this dawn (for i have toiled through the night in my great love and care of thee) how is it with me? it is well. for i have found myself; i have found my will; the obstacles that daunted me are seen to be by the shadows of shadows. grace be unto lady babalon. thus it is written in the book of the law .remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. learn then that it is in the contemplation of division that sorrow is, for division is the formula of choronzon. it is herefore discreet for thee to unite each elemen

LIBER CCXLII AHA

the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows that arise are things too dreadful to recount! there fs no such doom in destiny fs harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to

LIBER CORDIS CINCTI SERPENTE

rk one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of

LIBER DCCCLX JOHN ST

troy the whole edifice built up so laboriously in these ten days? 12.15. at pantheon. dozen marennes, rognons brochette, lait chaud. john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! liber dccclx 98 he must do something.something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for .where are now their gods. where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a .cafe, cognac, et cigare. may tune him up to the point of either going back to work, or across paris to the hammam. he will make th

LIBER LXVII THE SWORD OF SONG

th become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide

hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a book that men might read it. the shadows wrote and the sun recorded; and on this wise cometh it to pass, o my brethren, that by darkness and by sunlight ye will still learn ever these the arcana of our science. lo! who learneth by moonlight, he is the lucky one! so our father, having thus founded the order, and our sacred book being opened, rested awhile and beheld many wonders, the like of which were never yet told. but ever

LIBER XCV THE WAKE WORLD

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 mysterious shapes, like great bats with women.s via c v. dens via r v. caput domus viii v. splendor via q v. cranium liber xcv 8 faces, and blood dripping from their mouths, and creatures partly wolves and partly men, everything changing one into the other. and we saw shadows like old, old, ugly women, creeping about on sticks, and all of a sud

LUCIFERIAN SORCERY

, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence absorbed. i call forth the shadows of flame who reside with babalon to bless my journey into the light of your self. facing east: lucet, lucifer, the source of my knowledge of self, morning star of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the

of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and ligh

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

bal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

h are hurled forth before the gods, but on entering the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom [heart] divine illumination, and divested of their garments, as they would say, participate of a divine nature; the same mode, as it appears to me, takes place in the speculation of wholes. for the soul when looking at things posterior to herself, beholds the shadows and images of beings, but when she converts herself to herself she evolves her own essence, and the reasons which she contains. and at first indeed, she only as it were beholds herself; but, when she penetrates more profoundly into the knowledge of herself, she finds in herself both intellect, and the orders of beings. when however, she proceeds into her interior recesses, and into the

als of the names adam, david, and the messiah, and these three personalities were said to contain one soul. as this soul represents the world soul of humanity, adam signifies the involving soul, the messiah the evolving soul, and david that condition of the soul termed epigenesis. in common with certain philosophic institutions of asia, the jewish mysteries contained a strange doctrine concerning the shadows of the gods. gazing down into the abyss, the elohim beheld their own shadows and from these shadows patterned the inferior creation "in the dramatic representation of the creation of man in the mysteries" writes the anonymous master of balliol college "the aleim [elohim] were represented by men who, when sculpturing the form of an adamite being, of a man, traced the outline of it on th

emoval of the original the host of likenesses vanish with it. herein is the key to the allegorical creation of eve out of the side of adam; for adam, representative of the idea or pattern, is reflected into the material universe as a multitude of ensouled images which collectively are designated eve. according to another theory, the division of the sexes took place in the archetypal sphere; hence the shadows in the lower world were divided into two classes consistent with the orders established in the archetype. in the apparently incomprehensible attraction of one sex for the other plato recognized a cosmic urge toward reunion of the severed halves of this archetypal being. exactly what is to be inferred by the division of the sexes as symbolically described in genesis is a much-debated qu

ich is in god and which, pouring forth, manifests as the objective creative power. the large dark globe to the left and beneath the dark half of the upper sphere signifies the potential darkness which was upon the face of the primordial deep and within which moved the spirit of god. the light globe to the right is the deity who is revealed out of the darkness. here the shining word has dissipated the shadows and a glorious universe has been formed. the divine power of this radiant globe is cognizable to man as the sun. the large light and a dark section represents the created universes partaking of the light and darkness which are in the nature of the creator. the dark half represents the deep, or chaos, the eternal waters pouring forth out of the deity; the light half-circle containing th

MEANING OF MASONRY

n coming upon the vital and immortal principle animating it" lays hold on eternal life" it discovers the lost word, the divine root of its being, from which it has hitherto been so long dissociated. it fails to realize the fact at first, for" the light shineth in darkness and the darkness comprehendeth it not" presently that darkness will disappear; when" the day (the new consciousness) dawns and the shadows (the old mentality) flee away" therefore it is that this work of the introverted mind and the discovery it makes, are exhibited as taking place darkly and amid subterranean gloom. there remains, therefore, one concluding psychological process--to extrovert that knowledge and bring it forward into formalized brain-consciousness, so that what the spirit and the soul already know interior

MICHAEL FORD BOOK OF CAIN

hat i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was the prince of the air and of flame. lilith showed me the knowledge of dreams, how she may always speak to me from this inbetween time. i first understood the ecstasy of transformation, of become like a beast, and of flight. mother lilith summoned great sh

face become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils an

who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot go

MICHAEL FORD WITCHMOON

ll there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the

to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intellig

ery woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklor

ve that was rumored to involve magical activities. strigoi is represented as an undead vampire spirit, sometimes female and also a kin to the word strigoica, meaning "witch. it is the moroii, who are often varcolaci themselves, who meet the strigoi in the night and give communion of blood and other lustful unions of demonic passion. the individual, who seeks to explore and envelop the self within the shadows of vampiric sorcery, must be willing to become as those nocturnal archetypes which hide within their subconscious. you must embrace that within your deepest self, which is ever changing. in other words, take upon your conscious what is fitting to your personality and self. vampirism and lycanthropy is the most dangerous path to take on magickally, as it invites the dark arms of the bla

satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collect

l of thoughts, can be very disturbing as it makes you more conscious of the level of 'noise' in the mind. it is during this that the magickal will is tested, created and sadly more often, destroyed before it is built again. i have had many associates quit the magickal path because of the rigors of training, and the experiences involved. i am not surprised that people are broken by the path, since the shadows, if not explored and understood, can overpower and destroy the mind. during dharana you will want to focus on a single thought for hours and take mental note how many times your mind actually wanders, this can prove to be a difficult exercise as you have to learn the necessity of controlling the mind on two levels- focus and understanding, vision and will. all of these can prove a frus

at appeal to the senses and a rejuvenation of the spirit. those who actually attend the sabbath are often refreshed, happy and more 40 40 thoughtful of others. the sabbath is a celebration and channeling of the powers of night and the rejoicing of what one is and what one can be. the actual name sabbath is derived from the old french verb s'esbattre, translating to frolic. when twilight falls and the shadows become evident, all will transverse into a side of night. when our heads rest upon the ground our spirits rise through the dream and the world of the night side. the witch-cult exists in numerous points of the earth, we walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subcon

his or her true essence of self. once one has developed their own personal convictions and developed a sense of honor it should be adhered to, save for a paradigm shift which would render the sorcerer useless for true magick, being that of growth and progression. spirits will seek to destroy an individual with no honor. unable to keep his or her word, they fall prey to that which lurks forever in the shadows of the subconscious. the initiation into the luciferian witchcraft is based on pushing the self, tearing away all masks which make up the outside of the individual until the basic essence remains. this is the way in which one begins building something strong and honorable. the essence of the initiation is to dedicate the sorcerer to the life long path of magick, wherein a great and bea

the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be done! come thou forth, mighty dead come thou forth -shades of the grave! i trample this cross in the name of the devil, hidden wat

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

eal of work on darwin and cansay with some assurance that darwin did not derive his theory from nature but rather superimposed acertain philosophical world-view on nature and then spent 20 years trying to gather the facts to make itstick (introduction)advent of manyet the point of mans emergence as a human-being, the threshold of his attainment of personality andspirit these are still shrouded in the shadows of the prehistoric past (p. 5)catastrophe removed fossil record evidencea noted newspaper wrote that the chief puzzle in the life record of the ancient earth is how, 600million years ago, the basic divisions of species of the plant and animal kingdom have already sud-denly appeared. there being no earlier fossil record, this meant the first part of the evolutionary his-tory is missing

MICHAEL W FORD THE VAMPIRE GATE

n such a concept? by acknowledging and affirm a concept as a reality do we make this thing a reality, it creates a foundation or view of thought within the mind. by continually striving for self-mastery and predatory spirituality, we become a part of the force we call the dragon. it answers through us. through the nightside, the luciferian through will and practice, can shiftshape, to hunt amoung the shadows. the forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu

ma marga, meaning left way, symbolizes a path astray all others, subjective only to itself. to truly walk upon the left hand path, one must strive to break all personal taboos and gain knowledge and power from this averse way, thus expand power accordingly. lilith [hebrew] the goddess of witchcraft, magick and sorcery. lilith was the first wife of adam who refused to be submission and joined with the shadows and demonic spirits in the deserts. lilith was also said to be the spiritual mother of cain by her mate, samael (shaitan) the dragon. lilith appeared in sumerian times as a goddess of the beasts of the wild, as well as sorcery and night-fornication. lilith was said to have many forms, from beautiful women to half human and the bottom half animal, to half woman and half flame. lilith is

MICHAEL W FORD NOX UMBRA

pect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born of witch blood, and hold the secrets of the grave i am vampyre, born again in the bloodied caul lilith and ahriman, shadow drinkers who walk the night in any form i so desire. that i shall remain in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the po

i am blood and death, but also life, emergence and strength (lilith takes forth the skull or fetish mask and faces the magister) behold, my tomb of black earth, my mask of shadow and death. you shall all seek my consort ahriman and azrael, whom shall walk you forth into shadow (coven members or magister shall recite) we shall walk this path through you queen ofsuccubi, mother lilith, and through the shadows of azrael shall we emerge as the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each indivi

rking with the most primordial forces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this

who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcerers and witches- those who travel into the darkness and flame of the sabb

MORALS AND DOGMA

investing the god of love with the cruel and vindictive passions of erring humanity, and making blood to have a sweet savor in his nostrils, and groans of agony to be delicious to his ears. man never had the right to usurp the unexercised prerogative of god, and condemn and punish another for his belief. born in a protestant land, we are of that faith. if we had opened our eyes to the light under the shadows of st. peter's at rome, we should have been devout catholics; born in the jewish quarter of aleppo, we should have contemned christ as an imposter; in constantinople, we should have cried"_allah il allah, god is great and mahomet is his prophet" birth, place, and education give us our faith. few believe in any religion because they have examined the evidences of its authenticity, and m

e country, like act on, is torn by its own hounds, and the villains it has carefully educated to their trade, most greedily plunder it, when it is _in extremis. by what right, the voice demands, does a creature always engaged in the work of mutual robbery and slaughter, and who makes his own interest his god, claim to be of a nature superior to the savage beasts of which he is the prototype? then the shadows of a horrible doubt fall upon the soul that would fain love, trust and believe; a darkness, of which this that surrounded you was a symbol. it doubts the truth of revelation, its own spirituality, the very existence of a beneficent god. it asks itself if it is not idle to hope for any great progress of humanity toward perfection, and whether, when it advances in one respect, it does no

olution of the most interesting and most difficult problem of modern philosophy--the definite and permanent accord of reason and faith, of authority and liberty of examination, of science and belief, of perfection in god and imperfection in man. if science or knowledge is the sun, belief is the man; it is a reflection of the day in the night. faith is the veiled isis, the supplement of reason, in the shadows which precede or follow reason. it emanates from the reason, but can never confound it nor be confounded with it. the encroachments of reason upon faith, or of faith on reason, are eclipses of the sun or moon; when they occur, they make useless both the source of light and its reflection, at once. science perishes by systems that are nothing but beliefs; and faith succumbs to reasoning

covery has ever claimed it as full, infallible, and divine. and while human weakness needed ever to recur to the pure and perfect source, the revelations once popularly accepted and valued assumed an independent substantiality, perpetuating not themselves only, but the whole mass of derivitive forms accidentally connected with them, and legalized in their names. the mists of error thickened under the shadows of prescription, until the free light again broke in upon the night of ages, redeeming the genuine treasure from the superstition which obstinately doted on its accessories. even to the barbarian, nature reveals a mighty power and a wondrous wisdom, and continually points to god. it is no wonder that men worshipped the several things of the world. the world of matter is a revelation of

the wrecks of evil that now check and obstruct the stream may the sooner be swept out and borne away by the resistless tide of omnipotent right. let us, my brother, in this, as in all else, endeavor always to perform the duties of a good mason and a good man [illustration] xxxii. sublime prince of the royal secret [master of royal secret] the occult science of the ancient magi was concealed under the shadows of the ancient mysteries: it was imperfectly revealed or rather disfigured by the gnostics: it is guessed at under the obscurities that cover the pretended crimes of the templars; and it is found enveloped in enigmas that seem impenetrable, in the rites of the highest masonry. magism was the science of abraham and orpheus, of confucius and zoroaster. it was the dogmas of this science t

MOTTA MARCELO THE COMMENTARIES OF AL

t the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. it is several times shewn in this book that 'falling' is in truth impossible 'all is ever as it was. to sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. it is a mistake to 'spoil' a child, or humour a malade imaginaire. one must, on the contrary, chase away the shadows by lighting a fire, which fire is: do what thou wilt! some technical aspects of this verse should be mentioned "hadit never knew them" hadit was never manifested in their ruach to them he exists only as "not" the consciousness of hadit is only possible to those whose ajna has become active, even if for just one moment "hadit consoles not" hadit, of course, is the a biding flame of life

ONYX TABLET OF SET

ecome a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i sought to investigate this hidden knowledge and practice the dark art with a sense of wonder as my desires became manifest. ever so subtly the results presented them

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

sword in salute, and sink them. all face as usual but remain standing. frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux goes north-east, faces west, and raising his wand says: in the name of the lord of the universe, who works in silence and whom naught but silence can express, i declare that the sun has arisen and the shadows flee away. keru. returns to his place. hierophant knocks. 1 hiereus knocks. 1 hegemon knocks. 1 (knocks and says) khabs (knocks) am (knocks) pekht. neophyte ritual hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. the knocks are given before the words are said. when the battery is completed, all make the signs

emon raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name. heg darkness is thy name, thou great one of the paths of the shades. hiereus thou hast known me now, so pass thou on. fear is failure so be thou without fear. for he who trembles at the flame and at the flood and at the shadows of the air, hath no part in god. kerux leads on. they pass hierophant who gives one knock. hiereus gives one knock as they pass. after this passing, kerux halts in the north, and raises his wand. neophyte ritual 125 hiero he8 hiero he8 hiereus unpurified and unconsecrated, thou canst not enter the path of the east! i purify thee with water. cross and sprinkling as before) dad i consecr

ified. pass thou on. hegives banner of west to hegemon who continues to circumambulate with zelator, giving banner of west to kerux as he passes him. hiereus reads as theygo round the fourth time, whi1ekeru.x rises with saltin his right hand, the banner of the west in left. hiereus (as they go round) 0 lord of the universe- thou art above all things and thy name is in all things; and before thee, the shadows of night roll back and the darkness hasteth away. kenu (barring the way with salt and banner of west) the priest with the mask of the ox, spake and said "thou canst not pass the gate of the northern heaven, unless thou canst tell me my name" heg satem, in the abode of shu, the bull of earth, is thy name. thou art kephra, the sun at night 'the "mother letters1'are given as relating to t

t it may have a body firm and substantial, manifesting unto me as a solid in the astral light that through it the powers of tzedek may manifest unto me. creature of talismans i have bound unto thee the water. so pass we on. take up talisman, raise it aloft again attracting the light, circumambulate, saying: 0 lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteth away. pass on to north. face earth tablet, and say: creature of talismans, before the mercy of chesed can manifest in thy being, the elements of thy body must have an enduring stability. place talisman before earth tablet, make invoking circle round it and pentagram of passive spirit with wheel, and invoking earth pentagram with taurus ke

ace of the guardian of the gate of the west, i tread thee down beneath my feet, 0 form of darknessand of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on. go round, saying: ritual for spiritual development 439 0 lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away. eheieh. metatron. thus have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a centre of the supernal splendour. stop in the north, form the pillars, aspire. pass east, say: after the formless and the void and the darkness, then cometh the knowledge of the light. so in the pl

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

a russet charger; shaking his mane of smoke, fire flies before her with wings of scarlet and black; famine and plague follow on diseased and emaciated steeds, gleaning the few sheaves which remain to complete her harvest. after this funereal procession come two little children, radiating with smiles and life, the intelligence and love of the coming century, the dual genius of a newborn humanity. the shadows of death fold up before them, as does night before the morning star; with nimble feet they skim the earth and sow with full hands the hope of another year. but death will come no more, impiteous and terrible, to mow like dry grass the ripe blades of the new age; it will give place to the angel of progress, who will gently liberate souls from mortal chains, so that they may ascend to go

inite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated that terrible hour when he should cry, in the throes of his agony: emy god, my god, why hast thou forsaken me? f as the star of the morning goes before the sun, the rebellion of lucifer announced to new-born nature the coming incarnation of god. possibly lucifer, in his fall through night, carried with him a rain of sun

the soul is impassible in its nature and can suffer only by materializing. the caduceus, which, replaces the generative organ, represents eternal life; the scale-covered belly typifies water; the circle above it is the atmosphere, the feathers still higher up signify the volatile; lastly, humanity is depicted by the two breasts and the androgyne arms of this sphinx of the occult sciences. behold the shadows of the infernal sanctuary dissipated! behold the sphinx of mediaeval terrors unveiled and cast from his throne! quomodo cedidisti, lucifer! the dread baphomet henceforth, like all monstrous idols, enigmas of antique science and its dreams, is only an innocent and even pious hieroglyph. how should man adore the beast, since he exercises a sovereign power over it? let us affirm, for the

RUBY TABLET OF SET

dered. thelema has been described as a map, and a map unfolds to reveal previously uncharted territories of the soul. go forward, for there is no turning back. only death and inertia lie behind. chart the course that you will. beware of me, for i have always dealt in obscurity and confusion. but the diamond must be properly cut, and the cutting edge of thelema, the individual will, can slice away the shadows to reveal the core of a blazing gem, the silver star of the self. thus you will carve your own course through initiation, shining as the star that you are [crowley places a stone upon the altar [ipsissimus lewis stands before the altar, dedicating the symbolic stones to the success of the working] each facet of our history sheds its light upon every other facet. by perceiving and study

the triangle in tantra, the point of the pentagram in black magic. it can be of a traditional straight black wood, carved with setian symbols. the flail and the crook, symbols of the pharaoh's authority, can be substituted. cup: the cup is the representation of the reservoir of power, the female aspect of the dark lord, and the subconscious of the magician. this is the realm of the inner demons, the shadows. the cup connects the outer fire ocean of set with the inner dark realm of the adept. dagger: the dagger represents the intellect of the magician. with its keen edge it cleanly cuts through ignorance and intellectual laziness. it protects its user from the forces of slavery and oppression, from those who would limit his freedom. this is one of the gifts of set. usually flint daggers we

ed "men nro 1-3"(1) are constantly governed by centres d-g. they do not really possess a distinct, independent, and free consciousness. in other words, they stay on the two lowest levels of consciousness, namely sleep and the waking state. they live in the world of horrors, plato's cave. the 'life' of the inhabitants of which almost entirely consists of reacting to outer stimuli, misunderstanding the shadows on the wall as their true selves. even their natural centres function badly, f.e: because of trying to shift the tasks of one centre to another. the interests and activities of men nro 1-3 are restricted to such phenomena which one inevitably encounters in life, such as health, security, fame, amusement, etc. according to ouspensky, people are in normal circumstances under two kinds of

r baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless you would like to be the breakfast of a crocodile. xa nepthys has seen many beautiful flowers on the river, and many fat crocodiles. welcome the nine sorcerors [oomam anubis, light the ninth candle, and say] the shadows of the nine have gathered from the south and from the west. with eyes as brilliant as molten silver, they gaze upon you and their voices fill your hearts and minds with whispered chaos- in a language that only the elect may dare to interpret! behold the nine whom we have summoned! immortality [shetat. spoken by xa nepthys] from beyond the great pentagram i gaze through the veil of immo

she became a new loving and loved being, in preparation for this merging with set and his powerful state. she has bid us "farewell" even so, our souls will remain entwined forever "and this is your kingdom" the young girl said "this is my kingdom" said the prince of darkness. and to this they went. truth [spoken by priestess nancy flowers] you have passed through an impossible gate; you stand in the shadows between; you have transcended unimaginable bonds with the slightest of gestures- a mere flicker of your will. you are aloft, soaring through the darkened night sky. these miracles are nothing in comparison to the journey you dare tonight. within your self. seek deep within for that which is darkest; that most secret part; that which defines your innermost truth. it is the search for tr

ow succeeded in piercing the veil of illusion which has kept this knowledge from my consciousness. i now accept it, for even as i am so alone, i am at once unique and magnificent in my isolation. i can give of my life, my love, my very essence, yet ultimately i am, and shall ever be, alone in relation to mankind. in this i am not unique, for there are others of my race, my brothers and sisters of the shadows. though we are each set apart and enclosed in the veil of darkness, we are at the same instance bound each to the other, will to will, and all held sacred to and manifestations of the prince of darkness. we are irrevocably alien to the beings who inhabit the earth. even as we pass among them, we carry the knowledge that we move in ways strange and secret, and so do we cause them to per

led to a shore, where a whirlpool cast lost souls upon the shingle. dazed and confused, they gave their names and an account of themselves to a seated magisterial figure, then re-entered the water when directed to do so, swallowed once again by the whirlpool. the magistrate had two merciless eyes, but his other features were blank, his face smooth like an egg. i then entered the darkness of hell, the shadows pierced by roaring flames. screams of pride and fury filled the air, but here in the crucible of its own desires, the ego burned like a star, rising triumphant, burning through all barriers in the fierce intensity of its heat. the twenty-eighth aethyr- bag sunday 6th june xxviii aes, 1:36 a.m. i stood upon a barren plain of crumbling, black rock, scarred and pitted. stars shone brightl

is anubis: i do call him forth! classification: v2- c21.13- 1 author: ronald k. barrett iii date: ca. xi publication: cry of the jackal, i.1, march xiii subject: anubis reading list #2 he who knows the place of hidden chaos, he who holds secrets of the black magic, he who keeps the keys to the angles: i do call him forth! you who are he who opens the way and is the guide: i do call you forth from the shadows! he who did come has departed, but i do call him forth again! he who has revealed the secrets is silent, but i do bid him speak again! he who abides in darkness and shadows: i do call him forth in the night! by the magic of the pentagram of set and him who fashioned it, by the word of the aeon and those who hear it, by the race of the elect among humans and him who created it; by the c

i will get my wish at the right time, and i will be further along the path to xeper! ceremony for the first eastern conclave of the temple of set, in celebration of the first anniversary of the ts [the third assistant rings the bell of purification nine times in a counterclockwise direction [celebrant] behold! i am he who is the all in one, and the one in all. i am the great usurper who casts out the shadows of irrationality and inaccuracy before me as i go. unto the south i face, to the land called ta-res in times long past, and there i behold the flickering spark that was the intellect of man. and i see that spark ignite and become flame; and the flame grows and intensifies and becomes a great, raging inferno that is at once a vehicle of desolation to the weak and corrupt, and a vessel o

SALMANRUSHDIE THESATANICVERSES

rously through the streets of gold, past pilgrims who lie unconscious while cutpurses earn their living. he hears the wine--blurred carousing through every golden-gleaming doorway, and feels the song and howling laughter and coin-chinkings hurting him like mortal insults. but he doesn't find what he's looking for, not here, so he moves away from the illuminated revelry of gold and begins to stalk the shadows, hunting the apparition of the lion. and finds, after hours of searching, what he knew would be waiting, in a dark corner of the city's outer walls, the thing of his vision, the red manticore with the triple row of teeth. the manticorc has blue eyes and a mannish face and its voice is half- trumpet and half-flute. it is fast as the wind, its nails are corkscrew talons and its tail hurl

, echoing the real one word for word, had rejected her husband a hundred and one times _he doesn't exist, it, such things are not so, it was jamshed the virtuous who, setting aside love and desire, helped. leaving behind a weeping pamela _don't you dare bring that back here, she shouted from the top floor- from saladin's den- jumpy, wrapping chamcha in sheepskin and blanket, led enfeebled through the shadows to the shaandaar caf, promising with empty kindness "it'll be all right. you'll see. it'll all be fine" when saladin chamcha awoke, the memory of these words filled him with a bitter anger. where's farishta, he found himself thinking. that bastard: i bet he's doing okay- it was a thought to which he would return, with extraordinary results; for the moment, however, he had other fish to

wing argument to be useless. with hal, all explanations were post facto rationalizations. he was strictly a seat--of--the--pants man, who took for his motto the advice given by deep throat to bob woodward _follow the money. he had the phrase set in large sans--serif type and pinned up in his office over a still from _all the president's men: hal holbrook (another hal) in the car park, standing in the shadows. follow the money: it explained, as he was fond of saying, his five wives, all independently wealthy, from each of whom he had received a handsome divorce settlement. he was presently married to a wasted child maybe one--third his age, with waist--length auburn hair and a spectral look that would have made her a great beauty a quarter of a century earlier "this one doesn't have a bean;

audulence and her desperation, too- but how could she turn him down- what choice did she really have "revenge is sweet" he told himself. once the woman was discredited, he would certainly take mishal to mecca, if that were still her wish. the butterflies of titlipur had not entered the mosque. they lined its exterior walls and onion dome, glowing greenly in the dark. ayesha in the night: stalking the shadows, lying down, rising to go on the prowl again. there was an uncertainty about her; then the slowness came, and she seemed to dissolve into the shadows of the mosque. she returned at dawn. after the morning prayer she asked the pilgrims if she might address them; and they, doubtfully, agreed "last night the angel did not sing" she said "he told me, instead, about doubt, and how the devil

SATANIC RITUALS

0 c.e. a great teacher 5. year 1950 c.e. a revolutionary 6. year 1970 c.e. a fallible, representative man 7. year 1975 c.e. a symbolic image, representative of a human type. 8. year 1985 c.e. a descriptive word with an interesting origin. 9. year 2000 ce. a well-known folk myth. l'air epais the ceremony of the stifling air along the shore the cloud waves break, the twin suns sink behind the lake, the shadows lengthen in carcosa. strange is the night where blade stars rise, and strange moons circle through the skies, but stranger still is lost carcosa. songs that the hyades shall sing, where flap the tatters of the king, must die unheard in dim carcosa. song of my soul, my voice is dead, die thou, unsung, as tears unshed shall dry and die in lost carcosa -robert w. chambers "casilda's song"

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

egory of the cave, plato writes that people are like men who have been imprisoned in a cave since childhood. they cannot see out of the cave. behind them is a fire, and between the fire and the men is a walkway, where objects can be carried. the fire casts a shadow of the objects on the wall of the cave that the men face. plato s conclusion is that men lacking education would come to believe that the shadows they see are the real thing. they would believe that any voices they hear behind them are sounds made by the objects going past. plato claimed a man allowed to leave the cave would be similar to a man who has received education and enlightenment about the real nature of the world. for more information books jackson, roy. plato: a beginner s guide. new york, ny: headway books, 2001. tay

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ticing things. when we look at something, we try to really see it and understand it for what it is. for example, when looking out of an open window, we notice more than the trees, grass, and sky. at first we ask ourselves questions about the scene before us such as: where is the sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is behind her or just out of her peripheral vision. the slightest change in the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even

without looking back at the object of your study. then, after you are sure that you have written down everything you have seen, compare your notes to the actual scene and discover all that you have missed. most of us will record the obvious, but neglect the fine detail. many will be unaware that any detail exists at all. try to discover the depth of your discernment. more than that, consider how the shadows deceive you. where is the wind going? why do sun drops dance on water? what did the clouds try to tell you, and why was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older, their contests grew more exacting, and the difference betw

one east and one west; he who brings me meat by day's end shall have a powerful charm, and all will know of his prowess" this seemed like a fine idea to the boys, and they quickly followed the old sage's advice, one traveling east and one traveling west. in his own way, each boy tried his best, traversing meadows and valleys in his quest. while the boys hunted, the old seer waited and peered into the shadows of today to see the bright light of tomorrow. then, as those shadows lengthened and the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before they arrived, the old man coul

the successful boy with his prize in exchange for the meat. indeed, he was a great hunter. however, in the end he gave the other boy the greater gift. he taught that boy to really see. so, who turned out to be the great hunter? who was the next medicine man? could the hunter see at night? could the medicine man see in spite of it? who became really aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will

nd then into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simple children's story? how well do you see? witan the wind brings an answer to the question unasked the shadows play yet hold great secrets there is wisdom in the flame and reflection in the water a falling leaf carries news an owl cries a life rises from the ashes and there is one who knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both po

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

that was the day for polished scepticism and affected wisdom, it was the day also for the most egregious credulity and the most mystical superstitions, the day in which magnetism and magic found converts amongst the disciples of diderot; when prophecies were current in every mouth; when the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyndon was yet more attracted by its s

e are the seeds of good and greatness, if the tares and weeds of worldly vanities and fears would suffer them to grow. if she were his, and i had thus transplanted to another soil the passion that obscures my gaze and disarms my power, unseen, unheard, unrecognised, i could watch over his fate, and secretly prompt his deeds, and minister to her welfare through his own. but time rushes on! through the shadows that encircle me, i see, gathering round her, the darkest dangers. no choice but flight, no escape save with him or me. with me! the rapturous thought, the terrible conviction! with me! mejnour, canst thou wonder that i would save her from myself? a moment in the life of ages, a bubble on the shoreless sea. what else to me can be human love? and in this exquisite nature of hers, more p

all skill. come to me from thy solitude amidst the wrecks of rome! i pant for a living confidant, for one who in the old time has himself known jealousy and love. i have sought commune with adon-ai; but his presence, that once inspired such heavenly content with knowledge, and so serene a confidence in destiny, now only troubles and perplexes me. from the height from which i strive to search into the shadows of things to come, i see confused spectres of menace and wrath. methinks i behold a ghastly limit to the wondrous existence i have held, methinks that, after ages of the ideal life, i see my course merge into the most stormy whirlpool of the real. where the stars opened to me their gates, there looms a scaffold, thick steams of blood rise as from a shambles. what is more strange to me

ed, and pushed his horse into a kind of amble "now your answer, quick "i have decided. the love of viola has vanished from my heart. the pursuit is over "you have decided "i have; and now my reward "thy reward! well; ere this hour to-morrow it shall await thee" zanoni gave the rein to his horse; it sprang forward with a bound: the sparks flew from its hoofs, and horse and rider disappeared amidst the shadows of the street whence they had emerged. mervale was surprised to see his friend by his side, a minute after they had parted "what has passed between you and zanoni "mervale, do not ask me to-night! i am in a dream "i do not wonder at it, for even i am in a sleep. let us push on" in the retirement of his chamber, glyndon sought to recollect his thoughts. he sat down on the foot of his be

ave heard, when i stood by the pnyx of athens, blazing with words like comets in the assembly, and extinguishing their ardour like holiday rockets when they were in the field. ho, ho! demosthenes, my hero-coward, how nimble were thy heels at chaeronea! and thou art impatient still! boy, i could tell thee such truths of the past as would make thee the luminary of schools. but thou lustest only for the shadows of the future. thou shalt have thy wish. but the mind must be first exercised and trained. go to thy room, and sleep; fast austerely, read no books; meditate, imagine, dream, bewilder thyself if thou wilt. thought shapes out its own chaos at last. before midnight, seek me again" chapter 4.iv. it is fit that we who endeavour to rise to an elevation so sublime, should study first to leav

rld. when the soul is elevated to natures better than itself, then it is entirely separated from subordinate natures, exchanges this for another life, and, deserting the order of things with which it was connected, links and mingles itself with another. iamblichus "adon-ai! adon-ai! appear, appear" and in the lonely cave, whence once had gone forth the oracles of a heathen god, there emerged from the shadows of fantastic rocks a luminous and gigantic column, glittering and shifting. it resembled the shining but misty spray which, seen afar off, a fountain seems to send up on a starry night. the radiance lit the stalactites, the crags, the arches of the cave, and shed a pale and tremulous splendour on the features of zanoni "son of eternal light" said the invoker "thou to whose knowledge, g

with all our lore, how in each step we are reduced to be but the permitted instruments of the power that vouchsafes our own, but only to direct it. how all our wisdom shrinks into nought, compared with that which gives the meanest herb its virtues, and peoples the smallest globule with its appropriate world. and while we are allowed at times to influence the happiness of others, how mysteriously the shadows thicken round our own future doom! we cannot be prophets to ourselves! with what trembling hope i nurse the thought that i may preserve to my solitude the light of a living smile. extracts from letter ii. deeming myself not pure enough to initiate so pure a heart, i invoke to her trance those fairest and most tender inhabitants of space that have furnished to poetry, which is the insti

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highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deem

representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances before them with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted to proceed to the fields of aalu, the world, where the gods lived. because humans were the offspring

ed foreboding and threatening in the flickering torchlight. on the far side of the room, a hole in the wall, flanked by a human skeleton and a mummy, appeared just large enough for someone to enter on hands and knees. here, the novice was given another opportunity to turn back. or, if he had the courage, he was to crawl into the tunnel and continue on his way. with only a small lamp to drive back the shadows of the cramped corridor, the novice crawled on his hands and knees, hearing over and over a deep sepulchral voice warning that fools who coveted knowledge were certain to perish in the tunnel. as the initiate proceeded forward, he eventually found himself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him only a gaping abyss. t

ld nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision. standing in the shadows was a monstrous creature prepared to devour the deceased, should the feather of truth outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted to proceed to the fields of aalu (or iahru, the real world, where the gods lived. because humans wer

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highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deem

k and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes the adrenaline surge in an otherwise humdrum and dull workaday world. others may find that the notion of long-necked monsters swimming in the world s lakes, apelike giants prowling the forests and prehistoric behemoths trampling down remote jungles ignites their creative fires. creatures that defy science, reason, and logic can thrive well in the human imagination. other researc

subjects of entertainment, scary movies, and thrilling television programs that bring relief from the tensions of the real world of homework, peer acceptance, work-related stress, taxes, and providing for one s children. yet there seems within each human being a desire to be frightened safely frightened, that is by those dormant memories of those demon-infested nights when the creatures waited in the shadows to seize their victims. as one watches the late-night creature feature on television and hears that strange sound outside the window, the thought pops uneasily into the mind that all things are possible even those things that everyone knows cannot possibly exist. 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 mysterious creatures 69 therianthr

ight, though some reports list it as over six and a half feet. its head is oval in shape and it has an elongated jaw with a small, slit mouth and fangs that protrude both upward and downward. a few witnesses have claimed to have seen small, pointed ears on its reptilianlike head, but all who have seen the chupacabra after dark state that they will never forget its red eyes that glow menacingly in the shadows. although its arms are thin, they are extremely powerful, ending in three-clawed paws. a most unusual attribute of the chupacabra is its chameleonlike ability to change colors even though it appears to have a strong, coarse black hair that covers its torso. somehow, the creature is able to alter its coloration from green to grayish and from light brown to black, depending upon the vege

ting burial shroud, intent only on sating its bloodlust, was forgotten and replaced by the beguilingly romantic figures that have appeared ever since in films and popular novels. the cinematic depiction of the vampire in f. w. murnau s nosferatu (1922) presented a much more accurate characterization of the traditional vampire. in this film actor max schreck s loathsome bloodsucker creeps about in the shadows with dark-ringed, hollowed eyes, pointed devil ears, and hideous fangs. 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 80 mysterious creatures in the summer of 2002, romanian tourism minister dan agathon announced plans to build a dracula theme park on a hilltop near the medieval town of sighisoara, the birthplace of the fifteenth-century roma

everywhere. centuries ago, human beings entered into a superstitious bondage from which they have never wholly escaped. many men and women today, in spite of the wonders of contemporary technology, still feel a great sense of helplessness as they attempt to chart their individual fates in a hostile environment. in many instances, the terrors of the modern world surpass the horrors that lurked in the shadows in that time long ago when primitive humans first dared to venture out of their caves. even the most sophisticated of today s men and women may still knock on wood and carry a rabbit s foot in their pockets for luck. niels bohr (1885 1962, the danish nobel prize-winning physicist, kept a horseshoe nailed over the door to his laboratory. when someone once asked him if he really believed

w walked under a ladder can placate the disturbed spirits by immediately placing their thumb between their index and middle finger. this is an ageold method of warding off bad luck. in christian europe in the middle ages, individuals who inadvertently walked under a ladder would cross their fingers on both hands, calling upon the sign of the cross to protect them from any evil entities lurking in the shadows existing between wall and ladder. others would employ the always-reliable method of spitting to banish the negative beings, for best results, three times one for the blessed virgin, one for the son, and one for the holy ghost. more optimistic folks altered the superstition to state that if a person was, through unusual circumstances, forced to walk under a ladder against his or her wil

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highly trained criminals who were extremely dangerous to all outsiders. others, such as the knights templar, the illuminati, and the rosicrucians, were said to possess enough ancient secrets of power and wealth to control the entire world. conspiracy enthusiasts allege that there are clandestine organizations which for centuries have remained a threat to individual freedoms, quietly operating in the shadows, silently infiltrating political organizations, and secretly manipulating every level of government and every facet of society. one of the favorites of conspiracy theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deem

werful and influential throughout the western world, is today regarded by many as little more than a social relic of the past. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. for conspiracy enthusiasts, however, both societies remain a threat to individual freedoms, allegedly operating in the shadows, silently infiltrating political organizations, secretly manipulating every level of government and every facet of society. almost without exception, each of the secret societies presented in this chapter began with serious religious aspirations, which slowly disintegrated into political ambitions, and eventually deteriorated into criminal activities. the garduna and the holy vehm had

warriors to the belief that death in the pursuit of orders guaranteed an immediate transference to paradise, they fought with a fury untouched by the normal fear of dying in combat. masters of disguise and of many languages and dialects, the assassins might one day appear as simple peasants working around a castle wall and the next emerge as highly capable warriors springing on their victims from the shadows. the assassins inveigled themselves into the services of all the surrounding rulers, posing as loyal soldiers or servants, but always awaiting the bidding of their grand master to strike if ordered to do so. a powerful sultan who defied the orders of hasan might suddenly find himself attacked by assassins who for many years had been regarded as trusted servants but had only been hiding

t being seen. after that cruelly defiant gesture, the cult committed several murders in broad daylight. the native inhabitants of the region lost all confidence in the police and their ability to stop the slashings and killings of the powerful leopard men. even some of wilson fs men began to believe that the cultists might truly have the ability to shapeshift into leopards and to fade unseen into the shadows. one night in mid-august 1947, wilson was awakened by the warning growl from his t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 25 formany african tribes, the leopard is a powerful totem animal. dog. when he rose to investigate, a four-footlong, barbed arrow whistled by his head, narrowly missing him and embedding itself in th

of the kabbalah on mystical judaism, as well the european alchemists, scholars, and philosophers of the middle ages, was powerful and all pervasive, and the text remained a source of strength and inspiration to seekers of enlightenment for many centuries. as the influence of the christian church grew stronger throughout all of europe, the kabbalah and those who taught its mysteries retreated into the shadows of universities and libraries; and for many scholars, the text was regarded as one of the esoteric and sometimes forbidden hidden works of ancient wisdom. in the twentieth century, carl g. jung (1875.1961) introduced the kabbalah to the psychotherapeutic community and spoke highly of its value in achieving a sense of wholeness with the universe. study of the kabbalah underwent a dramat

THE KEY TO THE MYSTERIES

e him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies, dreaming that nymphs caress him, and no longer hears the voice of hercules recalling him to the labours of life; hercules, who runs wildly everywhere, crying "hylas! hylas" another fable, not less touching, which steps forth from the shadows of the orphic initiation, is that of eurydice recalled to life by the miracles of harmony and love, of eurydice, that sensitive broken on the very day of her marriage, who takes refuge in the tomb, trembling with modesty. soon she hears the lyre of orpheus, and slowly climbs again towards the light; the terrible divinities of erebus dare not bar her passage. she follows the poet, or ra

on, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which hang the two children, eros and anteros. he says the song of adonis returning to life in answer to the complaint of venus, reviving like a flower under the shining dew of her 121 tears; the song of castor and pollux, whom death could not divide, and who love alternately in h

denies everything which it does not yet know how to explain to itself. facts are inexorable, and genuine good faith should never fear to examine them. the explanation of these facts, which all traditions obstinately affirm, and which are reproduced before our eyes with tiresome publicity, this explanation, ancient as the facts themselves, rigorous as mathematics, but drawn for the first time from the shadows in which the hierophants of all ages have hidden it, would be a great scientific event if it could obtain sufficient light and publicity. this event we are perhaps about to prepare, for one would not permit us the audacious hope of accomplishing it. here, in the first place, are the facts, in all their singularity. we have verified them, and we have established them with a rigorous exa

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

man (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their re

THE MOTHMAN PROPHECIES

is there a convention in town" i asked mary hyre "so you noticed them, too" she smiled "everybody's been asking me about them. but so far i haven't found out a thing" i decided to trap one of them into a conversation, but they all vanished before i could do so. one night roger scarberry, steve mallette, and myself were driving around the tnt area when we came upon a large black cadillac parked in the shadows. i slammed on the brakes, got out of our car, and walked over to the other vehicle. a well-dressed, distinguished-looking man was sitting behind the wheel holding a microphone in his hand. i tried to engage him in a conversation but he would only grunt. obviously he wanted to be left alone. i never saw him again. my days were spent tracking down witnesses and in early evening i would c

ffee "my presence here would be detrimental to the family trade" vadig said at one point with a chuckle. he asked tom if he would be willing to meet with him the following sunday. tom agreed and vadig left the restaurant "i'll see you in time" he promised. after work the next sunday, a waitress drove tom home and dropped him off. as she pulled away, a big black car with its lights out glided from the shadows and halted at the curb. mr. vadig called out to tom. another man was in the car. tom later recalled only that he wore a gray coat, had black hair, and never spoke. tom got into the car "it was a very old buick" he reported "but it was very well kept. it looked brand-new. it even smelled brand-new" they drove for about thirty minutes to a remote spot on a back road in maryland. when tom

THE NECRONOMICON SIMON VERSION

or they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth onc

lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the

returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash

from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands of the serpent, at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the

THE SHADOWED ONES

written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep

sun and transform again! become in this light! o spirit of angelick watchers, my wards and guardians of the circle of being do hear my call .as i stand in the leviathanic circle does my flesh become reborn in the linage of witchblood, of cain and naamah, of samael and lilith! open now the secret ways of those angels of dream and skull walking sleep i seek thy council as i seek the daevas who walk the shadows! the black light is illuminating my spirit and i am both midnight and noontide in essence! o watchers who i seek do come forth to my circle and offer thy wisdom for i am willing to walk thy path against all others. be the lightening bolt of the fallen into my skull temple! with these words i speak, so it is done* michael w. ford (akhtya seker arimanius or keteb 75) is a practitioner of

THE BINDING OF SHADOWS

ibed a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite as described by coven nachttoter is based within the gathering of shadows, the elementals formed in magickal workings to protect the physical and spiritual body from attack. this technique may be used to also clear the mind for the purpose of relaxation. the shadows, the same of familiars are some part related to the dead, they may be long forgotten shades which are attracted to the spiritual activity of your own magickal work. they have since lost consciousness and the concept of i, thus proving useful in workings of magick. summon them with blood and bones, sexual energy and the will sharp and focused. they will respond and prove useful guardian

THE BOOK OF GATES

sed spirits in amenti follow after him; the morning, star disperses the thick darkness; there is good will above, justice below. the god reposes himself, he gives bread to the blessed, who throng, towards him" the translation by m. lef bure reads "the bearer of the hatchet and the bearer of the scales protect the inhabitant of amenti [who] takes his repose in hades, and traverses the darkness and the shadows. happiness is above, and justice below. the god reposes and sheds light produced by truth which he has produced" p. 165 the upper part of the space between the roof and the platform on which osiris sits is occupied by two short inscriptions, which are full of difficulty. the meaning of these texts has puzzled several workers, and even the order in which the characters are to be read ha

THE HOLY BIBLE KING JAMES VERSION

4 o my dove [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely. 2:15 take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes. 2:16 my beloved [is] mine, and i [am] his: he feedeth among the lilies. 2:17 until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of bether. 3:1 by night on my bed i sought him whom my soul loveth: i sought him, but i found him not. 3:2 i will rise now, and go about the city in the streets, and in the broad ways i will seek him whom my soul loveth: i sought him, but i found him not. 3:3 the watchmen that go about the city found

g them. 4:3 thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [are] like a piece of a pomegranate within thy locks. 4:4 thy neck [is] like the tower of david builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men. 4:5 thy two breasts [are] like two young roes that are twins, which feed among the lilies. 4:6 until the day break, and the shadows flee away, i will get me to the mountain of myrrh, and to the hill of frankincense. 4:7 thou [art] all fair, my love [there is] no spot in thee. 4:8 come with me from lebanon [my] spouse, with me from lebanon: look from the top of amana, from the top of shenir and hermon, from the lions dens, from the mountains of the leopards. 4:9 thou hast ravished my heart, my sister [my] spouse; th

ccerem: for evil appeareth out of the north, and great destruction. 6:2 i have likened the daughter of zion to a comely and delicate [woman] 6:3 the shepherds with their flocks shall come unto her; they shall pitch [their] tents against her round about; they shall feed every one in his place. 6:4 prepare ye war against her; arise, and let us go up at noon. woe unto us! for the day goeth away, for the shadows of the evening are stretched out. 6:5 arise, and let us go by night, and let us destroy her palaces. 6:6 for thus hath the lord of hosts said, hew ye down trees, and cast a mount against jerusalem: this [is] the city to be visited; she [is] wholly oppression in the midst of her. 6:7 as a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in

TYSON DONALD NEW MILLENNIUM MAGIC

are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extreme of the masculine and the radiant. it is set at the top. closest under it is placed the masculine-active planet of the sun, mars. next is placed the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is placed the masculine-active planet of the moon, jupiter. mer- cury, the planet of balance, occupies the center. it will be observed that the relationship of the planets to the sephiroth differs from that given in the chapter on the decagram. the reason is that here the potentials of the planets are

en sephiroth, just as the four dimensions we know hold the compressed ball of the other six within. the tree of the sephiroth, which has been mentioned many times previously, is a useful figure for separating the ten emanations and fixing them in the mind; for as the magus tries to come to terms with these difficult ideas, he or she will per- ceive that they wriggle and dart like small fish among the shadows of the under- standing. the tree acts as a net to gather them in. in a sense this entire work, based on the emanations, is also patterned after the tree. the tree will provide a road map and a condensation of the information pre- sented here. it is not the purpose of this text to repeat what has been written a thousand times before, but to offer new insights on difficult questions. the

r of good. hate was an unavoidable condition for the creation of love. god did not intentionally create evil. god intended good. of course, it was well aware that when it made good, evil would come into its sham existence at the same time. this is the inescapable tragedy of manifestation. to create anything, it is necessary, by the very nature of created things, to endure the coming into being of the shadows. evil is a lesser degree of good, not a thing in itself, and certainly not a caprice or whim of the unmanifest. under extreme circumstances-the death camps of nazi germany, for example-what is thought of as evil by a secure and well-fed person might be considered the greatest imaginable good. god could not banish darkness from the world without at the same instant banishing light and a

in in sulzbach (1677) and frankfurt (1684).19 this list assumes greater significance because mathers was a founding member of the golden dawn and the driving force that shaped its system of magic. much can be learned about the nature of the emanations by studying the qlip- poth, since they are the forces of the sephiroth subverted to the service of evil. they are the other side of the emanations, the shadows where the light of the sephiroth does not fall, and the outline of each is determined by the shape of the sephirah to which it corresponds. the magus can easily construct his or her own list of archdemons associated with the sephiroth once the rationale upon which such lists are based is under- stood. first, it is necessary to know the essential quality of each sephirah. for example, c

more difficult to pronounce. ulti- mately it cannot even be remembered. how is the magus to guard against deception when seeking the inspiration of the light? by remembering that part of cosmic law which says nothing is for noth- ing. whenever the magus tries to profit at the expense of others from what has not been earned or merited, it may be assumed that he or she is in danger of straying into the shadows. all black magic is a vain attempt by foolish individuals to cheat their personal destiny and gain more than their allotted portion. in ritual magic, the magus should always use the names and symbols of the light, excluding from the circle of protection anything that is disharmonious to the will of the all. when these symbols of light are linked in the mind of the magus to a true under

23. dagaz (daeg: m) sound: d [dl english: d literally "day"-the ascendancy of good forces. the light of day that drives away the darkness. awakening from sleep. insight. inspiration. safety, prosperity, happi- ness. the valued things of the spirit. magically, the dispersal of evil forces. it terminates confusion and doubt, ban- ishes evil spirits. cast, it can clear away obsessing influences and the shadows of the mind, and give sudden awakening or insight. 24. othila (ethel: a (i) sound: o [oe] english: 0 literally "inherited property"-native land. specifically house, land, possessions. material goods of a futed type, in contrast to fehu, which signifies movable goods. thus, stability and continuity. that which can be passed down to posterity. the land of one's ancestors. magically, this

TYSON DONALD SOUL FLIGHT

but of negation. the dark is where the light is absent. a black mirror can be very effectively used for scrying and astral projection, by those who understand this distinction. those seeking to project 193. clulee, john dee's natural philosophy, 206-7. chapter eleven: astral doorways 195 into the lower astral levels will find the black mirror particularly useful as an aid, since it resonates with the shadows of the infernal realms. the water mirror another even more ancient magic mirror is the surface of water. it was employed for both scrying and divination in the form of natural springs and pools considered to be sacred. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the

es and traps. beyond the edges of the card may lie the stone cottages of mountain dwellers, caves that shelter dangerous wild beasts, and perhaps an abandoned fortress that once guarded a mountain pass. there are rushing streams and waterfalls, evergreen forests on steep slopes, and high meadows fdled with wildflowers, upon which mountain sheep graze, unmindful of the wolves who watch and wait in the shadows. the ruling intelligence of this world is an oracular voice speaking in riddles that may hinder or help, depending on their interpretation. this oracle is unseen, its form concealed within a shining whirlwind that dazzles with its radiance, but it may be the holy grail, common quest of the foolish and the wise. chapter twelve: the tarot 205 i the magician hebrew letter: beth (house) co

soldiers they are also required to answer riddles correctly. until they can find the correct answer, they are not permitted to enter the gate. those who attempt to force their way through when the gate is opened meet a rain of fiery arrows and naked sword blades that are hurled down upon their heads. the god of the place is the chief gatekeeper, who does not reveal himself directly, but stays in the shadows of the building above the gate while speaking in a deep, threatening voice to those below. 16. sowelu literal meaning: lightning or solar ray general sense: fire from the heavens, divine intervention, an omen, portent, righteous wrath, retribution, judgment, justice, fulfillment of karma sowelu is a land of desert sands that so shimmers and blazes with the reflected brightness from the

nent things, fickleness, changeability the world of laguz is the depths of an ocean lagoon of transparent emerald water, with strange sea plants waving in the currents, and looming towers and hills of coral that create a confusion of moving light and shadow. schools of colorful fish dart past and conceal themselves behind the coral growths. strange creatures that are not quite human slide through the shadows on hands and flippers, watching with sly eyes. if you are patient, they will approach and converse with you, but their bubbling words are not to be trusted. because this is an astral world, it is possible to hear them and speak to them through the water. the women of this race have lovely faces, and are sensual by nature, but fickle and apt to lose interest and dart away. their goddess

TYSON DONALD THE POWER OF THE WORD

igher dimension and partake of its power. the physical body represents another kind of magic circle that can be entered through the mouth, nose, ears, or in women the vagina, and exited either by the mouth (in vomiting) or the anus (in excretion) or the vagina (in birth) or through a cut in the skin. when ashmodai swallows the ring, he takes its higher dimension of reality and submerges it within the shadows of the magic circle of his body, thereby isolating it, and to the extent it is possible for a creature of darkness to control an instrument of light, commanding it. 94 tetragrammaton in magic, rings can be empowered in four ways. either a spirit is caused through ritual procedures to enter into the ring and dwell within it, lending it the power of the spirit, which the possessor of the

e with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. create in me a clean heart, 0 god, and renew a right spirit within me. as you speak the words of this ancient prayer, visualize a river of sparkling clear water cascade down from heaven to wash over your upturned face and entire body. feel it enter into your pores and renew you with fresh vitality. feel it wash out all the shadows and detritus from the corners of your mind and heart. when you finish the prayer, place your left hand upon the center of your chest diagonally across your heart and with your right index finger touch in succession the top of your forehead just under the hairline, your groin, your left shoulder, your right shoulder, the back of your hand where it lies upon your heart center, and then w

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

rform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el hombre se convierte en demonio. s lo trabajando con la piedra filosofal dentro del laboratorio sex

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

hen t. davis, daniel kendall, sj, and gerald o collins, 273 299. new york: oxford university press, 2002. time and eternity. ithaca: cornell university press, 1991. lepoidevin, robin. zeno s arrow and the significance of the present. in time, reality, and experience, edited by craig callender, 57 72. cambridge: cambridge university press, 2002. levin, david m. the philosopher s gaze: modernity in the shadows of enlightenment. berkeley: university of california press, 1999. levinas, emmanuel. alterity and transcendence. translated by michael b. smith. new york: columbia university press, 1999. basic philosophical writings. edited by adriann t. peperzak, simon critchley, and robert bernasconi. bloomington: indiana university press, 1996. di cult freedom: essays on judaism. translated by se n

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbolism, from which the gnosis grows in the shadows and shall be cultivated by those within the arte. to attend the sabbat, one must pass the self-initiation of advancing ones magical ability. this takes instinct, desire and focus, not to mention passing the many tests presented by the guardians of the path. one must be strong to walk the sabbatic path, but even more strong upon the daemonic essence of the path, wherein one becomes a li

iful passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positive

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

seated in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord round waist, black cowl over head and black slippers. he carries hiero's lamen. 3rd ad. goes out and sees that the postulant is properly prepared, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approaches; the shadows of evening close in; he who hath wandered afar, travelling through the heat and burden of the day, seeketh rest' ch.ad "let us then redeem the time. excellent prince of the horizon, where is the place of rest" 2nd ad "east of the sun and west of the moon" postulant knocks more firmly 2nd ad "rest after toil doth greatly please" ch.ad "now then bath he who seeketh for entrance, prepared

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