Michael Wynn's Occult Reference Library
THE SIX

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om him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before me flames the pentagram."step 7 "and behind me shines the six-rayed star".repeat part one: the qabalistic cross. other people have different versions of the evocation to the archangels. one version you would say, around me flames the pentagram, above me shines the sixrayed star".there is little differences between what is said, but you might like to try them and see which works best for you. archangels names and their meanings: in the east, raphael

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

osin, and jupiter thor; the same names recur 4, 69. 100. 453-5. melis-stoke, as late as the beginning of the 14th century, still remembers that the heathen frisians worshipped mercury (1, 16. 17; i cannot indicate the latin authority from which no doubt he drew this^ if the supposition be allowed, and it seems both a justifiable and almost a necessary one, that, from the first century and during the six or eiglit succeeding ones, there went on an uninterrupted transfer of the above-mentioned and a few similar latin names of gods to domestic deities of gaul and germany, and was familiar to all the educated; we obtain by this alone the solution of a remarkable phenomenon that has never yet been satisfactorily explained: the early diffusion over half europe of the heathen nomenclature of the

3 8 INITIATION CEREMONY

e 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein a

4 7 INITIATION CEREMONY

t is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the south. heg: these are the seven yetziratic palaces, containing the 10 sephiroth. in each palace are the six letters from the divine name of 42 letters. thus, the name of 42 letters has been taken from the 42 first letters of the history of creation, as far as beth of the word "bohu" by various transmutations which are described at length in the sepher pardes. heg: leads practicus to tablet in north. heg: these are the qlippoth with their 12 princes, who are the heads of the 12 months of the year

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

o what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the six

r an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an important issue that needs energy. they are effective against drought, global warm

cense to the east of the ring, saying: i light this incense that love will be compassionate, ever supportive, accepting of frailties and based on love of the real person, not worshipping the ideal of loving, nor demanding the perfect lover. you can adapt the pledges according to the focus you give the ritual and even rewrite them entirely to express your purpose* take the ring and pass it through the six incenses in turn, saying for each ring of faith: love i pledge, truth i offer, care and kindliness. ring of promise, love i ask, truth i seek, into eternity if right may it be* return the ring to the centre, and bind it with six loose knots of ivy or ribbon, saying: do not bind, join heart and mind, hold safe we two, till life is through, love without end, my dearest friend. i call you [na

l tables or plinths, or have floor-standing candle-holders. green is for earth, midnight, winter and the north. place the candle at the 12 o'clock position on a clock, aligned with magnetic north (use a compass if necessary. yellow is for air, dawn, spring and the east. place the candle at the three o'clock position. red, orange or gold is for fire, noon, summer and the south. place the candle in the six o'clock position. blue is for water, dusk, autumn and the west. place the candle in the nine o'clock position. light elemental candles after the altar candles if they are within the circle, but before any wish or astrological candles, and begin in the north. if you wish, you can light each candle as its guardian of the quarter is invoked (see page 200) and thus called in the ascending flam

ABRAMELIN1

sing magical power, when acquired, to the honour of god, the welfare and relief of our neighbour, and for the benefit of the whole animate creation, is worthy of the highest respect; and no one can peruse it without feeling that his highest wish was to act up to his belief. his counsel, however, of a retired life after attaining magical power by his system (i do not speak of the retirement during the six months preparation for the same) is not borne out by his own account of his life, wherein we find him so constantly involved in the contests and convulsions of the time. also, however much the life of a hermit or anchorite may appear to be advocated, we rarely, if ever, find it followed by those adepts whom i may perhaps call the initiated and wonderworking medium between the great conceal

down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circumstance, as the mode of its development by the six moons preparation, which is unusual; while again, the thorough and complete classification of the demons with their offices, and of the effects to be produced by their services, is not to be found elsewhere. apart from the interest attaching to the description of his travels, the careful manner in which abraham has made note of the various persons he had met professing to be in the possess

humour which dominated me, and i lived thus till the season of easter which i celebrated with all the family according to custom. then first, on the following day, in the name and to the honour of god almighty the creator of heaven and of earth, i commenced this holy operation, and i continued it for six moons without omitting the slightest detail, as thou wilt understand later. and the period of the six moons being expired, the lord granted unto me his grace by his mercy; according to the promise made unto our forefathers, since while i was making my prayer unto him he deigned to grant unto me the vision and apparition of his holy angels, together with which i experienced so great joy, consolation and contentment of soul, that i could neither express it nor put it into writing. and during

s, and i entreat every other person who by thy means shall receive this method of operating, not to be induced or persuaded to have any other sentiment or opinion, or to believe the contrary. pray unto god and ask him for his assistance, and place all thy confidence in him alone. and although thou canst not have the understanding of the qabalah, nevertheless the holy guardian angels at the end of the six moons or months58 will manifest unto thee that which is sufficient for the possession of this sacred magic. wherefore all the signs and symbols given in the third book, are written with letters of the fourth hierarchy;59 but the mysterious words wherein consisteth the secret60 have their origin in and are drawn from the hebrew, latin, greek, chaldean, persian, and arabian languages by a si

and attention, considering all points in detail; for i am more than sure that he will not encounter any doubtful matter which he will not be able to solve himself, but further day by day will he assume unto himself a great and ardent desire, pleasure, and will, to undertake this so glorious operation; the which can be effected by any person of any religion soever,66 provided, however, that during the six moons he bath not committed any sin against the law and commandments of god. now it remaineth unto me, o lamech, my son, to show unto thee the marks of my extreme paternal tenderness, by giving thee two principal pieces of advice, by the means of which, and observing all the other particulars which i shall describe, thou (and any person unto whom thou shalt accord this sacred science) maye

ABRAMELIN2

ke it35 out of the oratory, especially during the two last moons, and ye should inter it in a place which cannot well be made unclean, such as a garden. 0 of abramelin the mage 59 the tenth chapter. concerning what things a man may learn and study during these two moons. lthough the best counsel which i can give is that a man should go into retirement in some desert or solitude, until the time of the six moons destined unto this operation be fulfilled, and that he shall have obtained that which he wisheth; as the ancients used to do; nevertheless now this is hardly possible; and we must accommodate ourselves unto the era (in which we live; and being unable to carry it out in one way, we should endeavour to do so in another; and attach ourselves only unto divine things. but there be certain

authority of and their obedience to the holy patriarchs, rehearsing unto them examples of their ruin and fall, of the sentence which god hath pronounced against them, and of their obligation unto servitude; and how on one side and on another they have been vanquished by the good angels and by wise men; all which points you will have had plenty of opportunity to study in the sacred writings during the six moons (of preparation. also you shall menace them, in case they are unwilling to obey, with calling unto your aid the power of the holy angels over them. your guardian angel will also have instructed you to perform this convocation with modesty, and in no wise to be timid, but courageous, yet in moderation, however, without too overbearing hardiness and bravery. and in case of their being

pirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. then you shall propound unto them the signs of the fifth chapter of the third book;93 and shall make them not only swear upon these symbols (collectively, but also each one (separately, that from this time forward he will observe duly and with diligence the six hours destined;94 and you shall cause them to promise to serve you with fidelity, performing all which they are obliged to do, and that you shall command their (services; and that they shall not in the slightest degree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; a

pirits. e have already seen how one should constrain the spirits, and what one should ask of them; also how to dismiss them without hurt, and how we should make answer unto their demands and presentments.99 all that i am about to say unto you now is superfluous, because it is certain that any one who shall have observed with a true heart and firm resolution the advice which i have given regarding the six moons, will be instructed with so much thoroughness and clearness by his guardian angel, that no doubtful point will present itself which he will not be able easily to clear up of himself. we have also already sufficiently shown how on every or any occasion, he who operateth should comport himself as regardeth the spirits; that is to say as their lord, and not as their servitor. yet in all

finitude of times; so that in the space of six months before commencing, he who operateth should be fully instructed and informed therein; and if he be not a jew, he should further be conversant with many of the customs and ceremonies which this operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution; for god is always willing to employ mercy104 towards mankind, because of their infirmities (16) if you h

t upon the spirits appearing visibly;108 and thus you will work all the better, for it should suffice you for them to say and do what you wish (22) all prayers, orations, invocations, and conjurations, and in fact everything you have to say, should be pronounced aloud and clearly, without however shouting like a madman,109 but speaking clearly and naturally, and pronouncing distinctly (23) during the six moons, you shall sweep the oratory every sabbath eve, and keep it strictly clean, for it is a place dedicated unto the holy and pure angels (24) take heed that you commence no operation at night if it be important, unless the need be very pressing (25) your only object during your whole life should be to shun as far as possible an ill-regulated life, and especially the vices of debauchery

o you, and should you act contrariwise unto this, you would lose its control (32) should you perform this operation in a town, you should take a house which is not at all overlooked by any one; seeing that in this present day112 curiosity is so strong that you ought to be upon your guard; and there ought to be a garden (adjoining the house) wherein you can take exercise (33) take well heed during the six moons or months to lose no blood from your body, except that which the expulsive virtue in you may expel naturally of its own accord (34) finally, during that whole time, you shall touch no dead body of any description soever (35) you shall eat during this whole period neither the flesh nor the blood of any dead animal; and this you shall do for a certain particular reason.113 (36) you sha

ned to serve man; and to each man there be four of them destined; and each one is obliged to serve during a period of six hours, and in the case of your giving one over unto some other person, you can no longer avail yourself of his services, but in order to replace him during his time of service, you may call upon some other spirit. and should you wish to send away one of the said spirits before the six hours during which he is on guard be expired, it sufficeth for you to make him some sign that he can go, and at once he will obey. but when the six hours of their guard be expired, the of abramelin the mage 101 aforesaid spirits will depart of their own accord without demanding your permission, and the next in rotation will successively take the place (of his predecessor. but if you have g

ABRAMELIN3

ved child, it is all the better. we may be certain that by this means we can arrive at the possession of the sacred science; for where he who operateth faileth, the innocence of the child supplieth (that which is wanting; and the holy angels are much pleased with its purity. we should not admit women into this operation.10 all the clothes and other things which have been used during the period of the six moons, you should preserve, if you intend to continue in the same house wherein thou hast performed the operation, because they be always good. but if thou dost not intend to use them more, nor yet the oratory, thou shalt burn them all, and bury the ashes in a secret place. 9. yet apparently abraham himself led anything but a retired life, being mixed up in most of the leading political ev

of the destruction of the human race. therefore is it necessary to take courage and make a constant resolution to resist in all things with intrepidity, and to earnestly desire to obtain from god so great a grace in despite of men and of the demon. also beforehand thou shouldest arrange thine affairs in such wise that they can in no way hinder thee, nor bring thee any disquietude in the period of the six moons, during which time there will occur the greatest possible attempts at assault and damage unto thee which the keen and subtle enemy will bring to bear upon thee. he will cause thee to come in contact with evil books, and wicked persons, who by diabolic methods and tricks will seek to turn thee aside from this enterprise, 14. in spite of what abraham here says, i must reiterate, that t

ADDTLS

accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spi

include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the sen

eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements

ALEISTER CROWLEY BOOK OF LIES

lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e: and every spell and scourge of god may be obedient unto me. section f. spirit. hear me: aft "male-female spirits" abaft "male-female sires" bas-aumgn "ye that are gods, going forth, uttering aumgn (the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath. thus symbolizing the whole course of spiritual life. a is the formless hero; u is the six-fold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of "death; gn is the nasal sound of generation& knowledge. isak "identical point" sa-ba-ft "nuith! hadith! ra-hoor-khuit "hail, great wild beast "hail, iao" 270 section ff. 1. this is the lord of the gods: 2. this is the lord of the universe: 3. this is he whom the winds fear. 4. this

e same, but say adni. viii. turning to the west, the same, but say ahih. ix. turning to the north, the same, but say agla (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel; 379 xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: a h i h (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name a g l

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

ALEISTER CROWLEY MEDITATION

either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the tw

frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely hum

hich is normally coiled at the base of the spine, rises with her hood over the head of the yogi, there to unite with the lord of all. the serpent is also he who poisons. it is that force which destroys the manifested universe. this is also the emerald snake which encircles the universe. this matter must be studied in liber lxv, where this is discussed incomparably. in the hood of this serpent are the six jewels, three on each side, ruby, emerald, and sapphire, the three holy elements made perfect, on both sides in equilibrium. 109) chapter xii the robe the robe of the magician may be varied according to his grade and the nature of his working. there are two principal robes, the white and the black; of these the black is more important than the white, for the white has no hood. these robes

ALEISTER CROWLEY TAO TEH KING

d all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heaven and earth((i.e, the six trigrams between) is their breathing apparatus((and so these must not be interfered with) exhalation is not exhaustion, but the complement of inhalation, and this equally of that. speech((by interfering with this regular order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now a

deliberation, aware of the weight of their word! thus they accomplished all things with success; and the people deemed their well-being to be the natural course of events. 21 chapter xviii the decay of manners. 1. when men abandoned the way of the tao, benevolence and justice became necessary. then also was need of wisdom and cunning, and all fell into illusion. when harmony ceased to prevail in the six spheres((the solar system) it was needful to govern them by manifesting sons((dhyana- buddhas) when the kingdoms and races((elements, signs, etc) became((selfconscious and therefore) confused, loyal ministers((archangels. it is hard at first for the student to grasp the disdain of laotze for what we call good qualities. but the need for this 'good' is created by the existence of 'evil, i.e

ALEISTER CROWLEY THE BANNED LECTURE

discussed, and every writer gives a totally different account. each seeks to buttress his opinion by incidents which we have no reason to suppose other than authentic, but seem incongruous. so far as we can get any truth out of the matter at all, it is that the character of napoleon, like that of everybody who ever lived, was extremely complex. and the writers are more or less in the position of the six wise men of hindustan who were born blind and had to describe an elephant. spiritually fortified by these simple meditations, we may apply their fruits to the problem of filles de rais, and ask ourselves what we really know about hime as o posed to what we have heard about him. we know that he was a gentleman of good family, because otherwise he could not have held the offices which he did

ALEISTER CROWLEY THE I CHING

in 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them. for they swell with thine aura when used with sincerity and repititon. 3. hast no coins? six sticks will serve. paint one side solid and the other broken. one of the six is especial; it should be made unique by painting one end on both sides. care for thine sticks as though they were coins. the method 4. when a situation ariseth in thy mind, and you wouldst seek an oracle, do thus: go and take out thine coins or sticks. 5. face thou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure li

ALEISTER CROWLEY THE LOST CONTINENT

by them zhee-zhou, in imitation of the swish of the tail and the cry of its victim. chapter iii: p10. the point was discussed fully, and finally relegated, in the council of stockholm, 1913. p10. the scene is so real to me that i find it impossible to avoid using the historic present here and elsewhere, inadvertently. p10. there are six other pieces of apparatus to insulate and carry to the basin the six subtler principles of sweat. p11. only the smallest quantity is required, and it is unchanged, its function being purely catalytic. this form of phosphorus is one of the most stable elements. it combines (so far as is known) only with zro. but if thrown out of such a combination, it becomes ordinary yellow phosphorous. p12. in spite of the absolute promiscuity of the atlanteans, this was n

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

n recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dim

jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to speak, a concentrated symbolic representation of the events of the six months following. this word obtained by her was "mebulae" which, though it was not apparent at the time, is evidently suggestive of the birth of a star. exactly nine months later than this equinox, frater achad became a babe of the abyss, as is described very fully indeed in his record, some of the essential part of which will be found in the appendix weh note: the appendix has not been re

y the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn out cover the whole globe outside islam and christianity. why assault their flesh rather than their eyes, as in the other cases? because the metaphysics, or point of view, is correct- i take judaism as qabalistic- but the practice imperfect. al iii,54 "bahlasti! ompehda! i spit on your crapulous creeds" the old comment 54. appears to be a plain instructio

scious of its 'girders' of axiom. he must find that they confine him like prison bars, when he would gain the freedom of the initiate. in this verse therefore doth the god "enthroned in ra's seat" declare that his word lightens (or removes) the oppression of these 'girders of the soul' the study of this chapter is accordingly a sound preparatory course for whosoever will become initiate. see also the six verses following this; the word increases in value as the reader advances on the path, just as a rembrandt is a "pretty picture" to the peasant, a 'fine work of art" to the educated man, but to the lover of beauty a sublime masterpiece, the greater as he grows himself in greatness. al iii,62 "to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss" the new commen

ich two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is not dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radiating light on the six spheres which surround it; these represent the various powers of his mind. this book now appears to him as gold; it is the perfect metal, the symbol of the sun itself. he sees god everywhere therein. to this sphere hath the aspirant come by the path called temperance, shot as an arrow from a rainbow. he hath beheld the light, but only in division. nor had he won to this sphere except by te

ALEISTER CROWLEY THE QABALAH

e sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. the

grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the uppermost point of the letter yod, y, is said to refer to kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or the supernal he to binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the inferior he to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth s kabbala denudata, and study for themselves.26 it should not prove easy; frater p, after years of study, confessed: i cannot get much out of von rosenroth;

ALEISTER CROWLEY THE SWORD OF SONG

the soul free; the former being the basis of our normal consciousness; the latter of the nirvikalpa-samadhi conscious- 1 the buddhist position may be interpreted as agnostic in this matter, these arguments being directed against, and destructive of, the unwarranted assumptions of the hindus; but no more. see sabbasava sutta, 10. in him, thus unwisely considering, there springs up one or other of the six (absurd) notions. as something real and true he gets the notion, i have a self. as something real and true he gets the notion, i have not a self. as something real and true he gets the notion, by my self, i am conscious of my self. as something real and true he gets the notion, by my self, i am conscious of my nonself. or again, he gets the notion, this soul of mine can be perceived, it ha

ALEISTER CROWLEY EQ I 1

atavistic obstetrics, these endless survivals and hypnoid states, and all these orchitic superficialities! back to the fruits of life and the treasure-house of mystery! let us leap beyond the pale of these pedantic dictionary proxenetes and this shuffling of the thumbed cards of reason. let us cease gnawing at this philosophic ham-bone, and abandon the thistles of rationalism to the tame asses of the six-penny cult, and have done with all this pseudo-scientce, this logic-chopping, this levelling loquacity of loons, louts, lubbers, and lunatics! o thou rationalistic boreas, how thou belchest the sheep and with the flatulence of windy words! away with the ethics and morals of the schoolmen, those prudish pedants whose bellies are swollen with the overboiled spinach of their sploshy virtues;

ALEISTER CROWLEY EQ I 5

in the four directions, you have penetrated all beings with these thoughts of love. and then you imagine your thought as striking downwards, and embracing and including all beings beneath you, repeating the same formula, and lastly as going upwards, and suffusing with the warmth of your love all beings in the worlds above. thus you will have meditated upon all beings with thoughts of love, in all the six directions of space: and you have finished the meditation on love. in the same way, using the same formula, do you proceed with the other three sublime states. thinking of all beings who are involved in the samsara cakka, involved in the endless sorrow of existence- thinking especially of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the s

phiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the numb

ped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton ihvh is referred to the sephiroth, thus: the upper-most point of the letter yod, i, is said to refer to kether; the letter i itself to chokmah, the father of microprosopus; the letter h, or "the supernal he" to binah, the supernal mother; the letter v to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of v, the hebrew vau; lastly, the letter h, the "inferior he" to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth's "kabbala denudata" and study for themselves. it should not prove easy; frater p, after years of study, confessed "i cannot get much out o

ALEISTER CROWLEY EQ I 5

without garments or anything; by garments he means the body. women do they make merry. and every hostel is their place, and every maid their queen. gather up thy garments about thee, i say, for the voice of the aethyr, that is the voice of the aeon, is ended, and thou art absorbed into the lesser night, and caught in the web of the light of thy mother in the word abradaharba. and now the five and the six are divorced, and i am come again within my body. bou-saada "december" 3, 1909. 9.15 to 11.10 a.m. the cry of the 14th aethyr, which is called uti there come into the stone a white goat, a green dragon, and a tawny bull. but they pass away immediately. there is a veil of such darkness before the aethyr that it seems impossible to pierce it. but there is a voice saying: behold, the great on

s shall they be eaten up by time that hath cheated them to serve him, and by the mighty devil choronzon, their master, whose name is the second death, for the blood that they have sprinkled on their pylon, that is a bar against the angel death, is the key by which he entereth in.12 the angel sayeth: and this is the word of double power in the voice of the master, wherein the five interpenetrateth the six. this is its secret interpretation that may not be understood, save only of "them that understand" and for this is the key of the pylon of power, because there is no power that may endure, save only the power that descendeth in this my chariot from babylon, the city of the fifty gates, the gate of the god on [hb:nun-final hb:ayin hb:lamed hb:aleph hb:bet hb:aleph hb:bet. moreover is on the

issue flames, blue and green and 116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open the door by trying many keys. and they are none of any avail. and the same voice saith "the five and the six are balanced in the word abrahadabra, and therein is the mystery disclosed. but the key unto this gate is the balance of the seven and the four; and of this thou hast not even the first letter. now there is a word of four letters that containeth in itself all the mystery of the tetragrammaton, and there is a word of seven letters which it concealeth, and that again concealeth the holy word

gs of the mind and of the body are open unto me. the shew-stone is dull, for that which i see therein is but a memory. tolga, algeria "december" 13, 1909. 8.15-10.10 p.m. the cry of the 4th aethyr, which is called paz the stone is translucent and luminous, and no images enter therein. a voice says: behold the brilliance of the lord, whose feet are set upon him that pardoneth transgression. behold the six-fold star that flameth in the vault, the seal of the marriage of the great white king and his black slave. so i looked into the stone, and beheld the six-fold star: the whole aethyr is as tawny clouds, like the flame of a furnace. and there is a mighty host of angels, blue and golden, that throng it, and they cry: holy, holy, holy art thou, that art not shaken in the earthquakes, and in th

ALEISTER CROWLEY EQUINOX EQ I 2 2

e traditional depiction of the moment of the opening of the 50th gate of understanding, although there is little evidence that the matter was understood by the g. d. as such. description: the device is contained within a circle, concentrically doubled to present a narrow outside ring. within are seven identical circles, six tangent to the outer ring and a central seventh tangent to the outer six. the six circles are arranged such that there is one circle at top, one at bottom and two to each side. the following hebrew words are in the circles: central- hb:taw hb:resh hb:aleph hb:peh hb:taw. the top circle- three tightly nested included circles with one to top and two to bottem: top- hb:resh hb:taw hb:koph, right below- hb:heh hb:mem hb:koph hb:chet, left below- hb:heh hb:nun hb:yod hb:bet

nting triangle. there are three triangles in all "the fourth part" in the advancement ceremony the practicus seeks admission by the sign of the calvary cross of six squares within a circle. the "hierophant" tells him "this cross embraces, as you will see, tiphereth, netzach, hod and yesod, resting upon malkuth. also the calvary cross of six squares forms the cube unfolded, and is thus referred to the six sephiroth of microprosopus, which are: chesed, geburah, tiphereth, hod, netzach and yesod" 23 "see 777" col. xc, p. 18. 24 "see 777" col. viii, p.2. illustration on page 282 approximated below_ hb:koph_ sigils tablet venus on of venus of tree_ air. hb:nun lamp) pantacle/ hierophant_ fall kamea of venus. hb:peh_ hiereus/ hegemon_ t o\ t o a f_ a f b) b l e_ l f e a/ e i r. r t. e h_ black w

ALEISTER CROWLEY EQUINOX EQ I 2

ame, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* t

dual polar force and mother. moreover, 4+ 1= 5= hb:heh, mother supernal once again- and in its geometric symbol the pentagram- the star of unconquered will. add the next two letters on either side, yod-memfinal-aleph-taw and we get earth-air-water-fire, or a concealed tetragrammaton. and this also reads yod-memfinal, the great sea, aleph-taw, alpha and omega, or essence. add the next two, so that the six central letters are obtained; and we read heh-yod-memfinal-aleph-taw-heh, which signifies heh-yod-memfinal, swollen, extended, or expanded; and hence "thou("i.e" god, ateh, the all "in extension" but by metathesis of these six letters is obtained heh-yod-heh aleph-mem-taw "truth was" as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and

aleph-memfinal, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic. 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy- gleaming as the great name elohim in the heart of the six- fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the

ALEISTER CROWLEY EQUINOX EQ I 3 2

eration; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease."33 the true and best time of commencing this operation is the first day after the celebration of the feasts of easter at about the time of the vernal equinox. the time necessary for the working is six months, so that should it be commenced on march 22, it would end on september 21. the six months is divided into three periods of two months each "first period "every morning precisely a quarter of an hour before sunrise enter your oratory, after having washed and dressed yourself in clean clothing, open the window, and then kneel at the altar facing the window and invoke the name of the lord; after which you should confess to him your entire sins. this being finished you shoul

ALEISTER CROWLEY EQUINOX EQ I 4

seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we have mentioned the six chief systems of yoga, and now before entering upon what for us at present must be the two most important of them- namely, hatha yoga and raja yoga, we intend, as briefly as possible, to explain the remaining four, and also the necessary conditions under which all methods of yoga should be practised. gana yoga. union through knowledge. gana yoga is that yoga which commences with a study of

is still in an unbalanced state. never forget blake's words "those who restrain desire do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place and governs the unwilling."67 do not restrain your desires, but equilibrate them, for "he who desires but acts not, breeds pestilence."68 verily "arise, and drink your bliss, for everything that lives is holy."69 the six acts of purifying the body by hatha-yoga are dhauti, basti, neti, trataka, nauli and kap labh ti,70 each of 82 which is described at length by sw tm r n swami. but the two most important exercise which all must undergo, should success be desired, are those of a'sana and pr n y ma. the first consists of physical exercises which will gain for him who practises them control over the muscles o

g pr n y ma he should also perform one 84 or more of the mudras, as laid down in the "hatha yoga pradipika" and the "shiva sanhita" so that he may arouse the sleeping kundalini, the great goddess, as she is called, who sleeps coiled up at the mouth of the sushumn. but before we deal with either of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air

the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous auric eggs, ak sic envel

leaf that backs the throne of a god is also the hood of the cobra. so too the egyptian gods have the serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to the sahasr ra, is very similar to rising on the planes through malkuth, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam an

the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod+ hb:yod hb:nun hb:dalet hb:aleph 11= abrahadabra= 418 (38 x 11= achad osher, or one and ten= the eleven averse sephiroth= adonai. also 91= 13 x 7 hb:dalet hb:chet hb:aleph x ararita, etc, etc. 11 is the number of the great work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50. exactly as described in the padmasana asana described on page 83. he is bald. the six chakras are depicted as abstract devices at the positions described in the above text. muladhara is placed at the intersection of the crossed ankles, with a bit of the left ankle showing above and the symbol extending below the ank

india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran "the steadiness of the mind arising from the recognition of brahma, wherever it travels or goes, is the real and great dh ran."133 104 the six chakkras are points often used by the yogi when in contemplation. thus seated in the padm sana he will fix his attention in the ajna lotus, and by contemplating upon this light the "shiva sanhita"134 informs us "all sins (unbalanced forces) are destroyed, and even the most wicked (unbalanced) person obtains the highest end" those who would practise dh ran successfully should live alone, an

ALEX SANDERS THE KING OF THE WITCHES

ew days later, death still stared up at him. when joan came out of hospital alex persuaded her to come to riversdale; her house was in the process of being demolished and she had planned to move into temporary accommodation. now he had a wing of the house hastily converted into a self-contained flat for her and eric 'you can enjoy a life of luxury too' he told them. but joan hated every minute of the six months she spent there. though alex held no large parties during her stay and kept his girls out of her way, she had a good idea of the kind of life he was leading 'you've sold your soul to the devil, all right' she told him when he visited her for tea one day 'i can feel the evil round you' alex laughed and told her she probably had indigestion 'perhaps you're right' she sighed 'i haven't

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nalogous to the firm grip of self-conscious control that the ego of a human being takes upon his vehicles when the necessary stage in evolution has been achieved. it has been said that in the head of every man are seven centres of force, which are linked to the other centres in the body, and through which the force of the ego is spread and circulated, thus working out the plan. sanat kumara, with the six other kumaras, holds a similar position. these central seven are as the seven head centres to the body corporate. they are the directing agents and the transmitters of the energy, force, purpose, and will of the planetary logos on his own plane. this planetary head centre works directly through the heart and throat centres, and thereby controls all the remaining centres. this is by way of

to us necessarily obscure. the three exoteric buddhas, or kumaras, are the sumtotal of activity or planetary energy, and the three esoteric kumaras embody types of energy which as yet are not in full demonstration upon- 24- initiation, human and solar copyright 1998 lucis trust our planet. each of these six kumaras is a reflection of, and the distributing agent for, the energy and force of one of the six other planetary logoi, the remaining six spirits before the throne. sanat kumara alone, in this scheme, is self-sustaining and self-sufficient, being the physical incarnation of one of the planetary logoi, which one it is not permissible to state, as this fact is one of the secrets of initiation. through each of them passes the life force of one of the six rays, and in considering them one

anat kumara alone, in this scheme, is self-sustaining and self-sufficient, being the physical incarnation of one of the planetary logoi, which one it is not permissible to state, as this fact is one of the secrets of initiation. through each of them passes the life force of one of the six rays, and in considering them one might sum up their work and position as follows: 1. they each embody one of the six types of energy, with the lord of the world as the synthesiser and the embodier of the perfect seventh type, our planetary type. 2. they are each distinguished by one of the six colours, with the lord of the world showing forth the full planetary colour, these six being subsidiary. 3. their work is therefore concerned, not only with force distribution, but with the passing into our scheme

ne is given. at the sixth initiation the word which synthesises the fourth, fifth and sixth words is given by the hierophant, and thus the initiate wields complete control, through the power of sound, over the substance of the five planes of human evolution. at the seventh initiation the triple aum, in its true character, is revealed to the illuminated buddha, and he can then manipulate energy in the six worlds or planes. two more initiations can be taken, but little is ever said about them on our earth scheme, for the reason that our scheme is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiations. to do so, they must first pass to another scheme for a lengthy period of service and instruction. all that can be hinted at is that at the eighth initi

n the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossary does not undertake fully to explain all the above terms. it is simply an attempt to render into english certain words used in this book, so that the reader may understand their connotation. the majority of the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

below upward, it is the period of comparative permanence when viewed from the plane of the monad. it covers the totality of time remaining in the one hundred years of brahma, or the remainder of the process of manifestation. when we study, therefore, the sets of triangles earlier referred to and the periods of ray dominance, we will find much room for thought. let me here point out, however, that the six groups of triangles are in all but five if we eliminate the pranic triangle which has to do with matter itself and is not counted any more than the dense physical is counted a principle. therefore we have: a. two triangles brought to vivification by the personality ray. b. two triangles brought to vivification by the egoic ray. c. the synthesising triangle of the monad. we must, neverthele

as is the intelligent purpose of some being, working out in active objectivity, and having touched upon the inter-relation existing between certain of these entities, it may now be possible to vision even if somewhat cursorily and dimly the true position of the manasic principle in all three cases. the whole mystery of this principle is hidden in two fundamentals: the mystery of the resolution of the six-pointed star, into the five-pointed star.40,(124)41 the mystery of the lords of karma, who are, in themselves, the sole recipients of the mind purposes of that cosmic entity who enfolds our solar logos within his consciousness. when, therefore, the esoteric side of astrology, and of mystical geometry, has been studied, and alliance has been made between these two sciences, a flood of light

her purposes connected with the life of the spirit in the higher forms in the cosmic ethers, but in connection with our present subject these three hierarchies work on the lower levels of the cosmic physical plane the subplanes of which we call the mental, astral, and physical planes. when the five and the four are perfectly blended, we shall have achieved the nine of a major initiation, and when the six is added we shall have the resolution into one of the- 233- a treatise on cosmic fire copyright 1998 lucis trust groups embodied by a kumara, as has been hinted earlier. this marks the resolution of the six-pointed star finally into the five-pointed star; this is a great mystery, and concerns primarily the heavenly man of our scheme, and only incidentally the groups within his body of ethe

our great maharajahs, the dispensers of karma, the repositories of cosmic purpose, who are reflected (but only reflected) in the logoic quaternary, or in those four heavenly men who embody (with their synthesising third) logoic manas. these four with the synthesising one are in themselves the sumtotal of manas, the brahma aspect, or intelligence in activity. karma works through manas, and only as the six-pointed star (or the sumtotal of concrete mind in its various divisions) becomes the five-pointed star, or the synthesis of the lower into the abstract or higher, is the transmutation into the three, or the spiritual triad, made possible via the four, or the formless repositories of karmic purpose; thus is liberation achieved, thus is man set free, and the microcosm attains being without t

stigation: first. it might first be said that the third aspect, combined with the second, or brahma and vishnu allied, go to the totality of the divine manasaputras. they are will utilising matter, or active intelligent substance, in order to demonstrate love-wisdom; all this is based on purpose, and has causation as a fundamental. this brahma aspect is fivefold and, with the vishnu aspect, makes the six, or the pentagon, having mahadeva or will in the centre of all manifestation. second. this fivefold brahma aspect or the five kumaras, are in full manifestation, and, with the reflection of the other two aspects, make the seven of our manifested system. third. mercury and venus are in process of transmutation, and the manasic principle in both these schemes, having reached a high stage of

lation in the bodies of many of the human family who are still on that subplane, and will bring about an awakening of the desire for harmony in a new manner. this will work out relatively well in the sixth subrace. it should be remembered that numbers of the old atlanteans (fourth rootrace men) will respond to the stimulation and will find their way into incarnation at that time, for the four and the six are always closely allied. we have another suggestive analogy in the fact that the devas of the fourth ether will be soon swinging into recognised utility and that in the sixth subrace the deva evolution will be exceedingly prominent. the fourth plane is the plane of at-one-ment for certain deva and human units, and certain groups (the fourth creative hierarchy and the sixth deva hierarchy

s the stimulation or revelation of these inner petals, by the one initiator at the third and fourth initiations which brings about the final conflagration and the blazing up of the causal body with the subsequent liberation of the central positive life or fire. 2. the twelve-petalled egoic lotus solar fire is dual. it is the fire of matter or substance and the fire of mind blended. this makes man the six-pointed star of light, for each of these fires is triple. the fire of mind is also in essence dual, bringing in another triplicity, thus making the nine. when a man has awakened the nine fires, and has unfolded the nine petals, and when he has received the stimulus which is imparted at initiation, through being brought into conscious contact with the electric spark of his own particular he

now it in the final system but it is will as known in this system, and it has to be utilised to the uttermost by the evolving monad in his struggle to control each atomic subplane. the monads of power have a much greater struggle, and hence the fact so often apparent that people on what we term the power ray, have so often a hard time, and are so frequently unlovable. they have to build in on all the six planes the love aspect, which is not- 344- a treatise on cosmic fire copyright 1998 lucis trust prominent in their development. a hint has been given us as to the approximate figures governing the monads: 35 thousand million monads of love 20 thousand million monads of activity 5 thousand million monads of power making a total of sixty thousand million human monads. the monads of power, th

of sacrifice and death. these laws are all dominated and controlled eventually by the three higher laws in the system the laws of magnetic control, of disintegration, and of cohesion. there is a direct connection between these seven laws and the seven rays or vibrations, and if we study the correspondence we shall recognise the fact that the first law, that of vibration, is the controlling law of the six, demonstrating through the second law, that of cohesion, just as the solar logos is at this time manifesting himself through his second aspect in this the second solar system. the first ray of will or power is the first aspect of the all-self, and in the third outpouring,83(160) came down to the fifth plane, along with the other monads. a subtle correspondence exists between the monads of

turn along the path of self-conscious evolution, and lead eventually to a loss of the egoic principle, or of ego-ism, which distinguishes a man (human or heavenly) from the rest of evolution. the second statement. the hope for the devas and for the form aspect lies in the fact that each of the subplanes of the cosmic physical plane comes under the direct influence of cosmic forces, originating on the six other cosmic planes. of these forces everything is unknown and inconceivable, except the vague and general indications of these currents and forces as they may be felt as emanating from the cosmic planes. the cosmic mental plane. this manifests for us in the three types of force to be seen on the systemic mental plane. these three types have not been sufficiently studied, and are: a. the f

ALICE A BAILEY05 THE LIGHT OF THE SOUL

terms "the seer is pure vision. he looks out through the vesture of the mind (book ii. sutra 20- 25- the light of the soul copyright 1998 lucis trust the preceding sutra dealt with what may be called meditation with seed or with an object; this sutra suggests the next stage, meditation without seed or without that which the physical brain would recognise as an object. it might be of value here if the six stages of meditation dealt with by patanjali are mentioned as they give a clue to the entire process of unfoldment dealt with in this book: 1. aspiration, 2. concentration, 3. meditation, 4. contemplation, 5. illumination, 6. inspiration. it is of value here to note that the student begins by aspiring to that which lies beyond his ken and ends by being inspired by that which he has sought

the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and purified centres. they know how to achieve the real samadhi or state of occult abstraction through their ability to withdraw the energies into the thousand pet

or that attitude which never identifies itself with forms of any kind, but which is ever detached and aloof, freed from limitations imposed by possessions and belongings. this is covered in many places in the various sutras and need not be enlarged upon here. obstacle vii. erroneous perception. this inability to perceive correctly and to vision things as they really are, is the natural outcome of the six previous obstacles. as long as the thinker identifies himself with form, as long as the lesser lives of the lower vestures of consciousness can hold him in thrall, and as long as he refuses to separate himself from the material aspect, just so long will his perceptions remain- 42- the light of the soul copyright 1998 lucis trust erroneous. vision is of various kinds and these might be enum

the thinking principle so that he no longer merges himself in the great world of thought illusions nor identifies himself with that which is purely phenomenal. he stands free and detached and uses the world of the senses as the field of his intelligent activities and no longer as the field of his experiments and experience-gaining endeavours. it must be remembered that the means of perception are the six senses; i.e. hearing, touch, sight, taste, smell and the mind, and that these six must be transcended and known for what they are. the means of perception reveal the great maya or world of illusion which is composed of forms of every kind, built of substance which must be studied as to its atomic and molecular construction and as to the basic elements which give to that substance its speci

ciousness. it is the basis of the great "heresy of separateness" and the cause of the real or spiritual man being lured into the great illusion. it is this which forces man for long aeons to identify himself with the things of the senses and it is this too which eventually brings him to the position where he seeks liberation. 3. the indicated. back of the sixteen specialized divisions and back of the six unspecialized, lies that which is the cause of them all, which is called in the hindu books buddhi, or pure reason, the intellect apart- 90- the light of the soul copyright 1998 lucis trust from the lower mind, sometimes called the intuition, whose nature is love-wisdom. this is the christ-life or principle, which in the process of taking incarnation or form, as we know it, manifests forth

e "driven by the wind as cows are driven by the ploughman in a circle around the threshing floor" and that they are "regulated by the steady impulsion of the wind- 164- the light of the soul copyright 1998 lucis trust we have here a wonderful picture of how all lives are driven by the force of their desires on the wheel of rebirth. vyasa notes that the mind world is peopled by six groups of gods (the six groups of egos and their six rays, the six subrays of the one synthetic ray, which is apparently inferred. these are the sons of mind, the agnishvattas (referred to at length in the secret doctrine and in a treatise on cosmic fire) and they are portrayed as: 1. fulfilling their desires, therefore driven by desire to incarnate, 2. endowed with atomisation and other powers, therefore able to

ntal occultist called "avitchi" or the eighth sphere, a term synonymous with the christian idea of the condition of being a lost soul. these cases are, however, exceedingly rare, and have relation to the left hand path, and the practice of black magic. though this condition involves the severing of the highest principle (that of pure spirit from its two expressions, the soul and the body, or from the six lower principles, yet the life itself remains, and after the destruction of the soul in avitchi, a fresh cycle of becoming will again be offered. 2. that type of activity which is neither all good nor all bad, which is spoken of as the black-white. it concerns the karmic activity of the average man, who is governed by the pairs of opposites, and whose life experience is characterized by a

esponsiveness to the higher becomes a stable condition and the vibratory activity of the lower man fades and dies out. 19. because it can be seen or cognized, it is apparent that the mind is not the source of illumination. this sutra and the two following give us a typical oriental approach to a very difficult problem, and this method of reasoning is not an easy one for western minds to grasp. in the six schools of hindu philosophy this whole problem of the source of creation and of the nature of the mind is dissected and discussed and so completely covered that practically all our modern schools can be regarded as outgrowths or logical sequential results of the varied hindu positions. the clue to the diversity of opinions on these two points may perhaps be found in the six types into whic

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

rein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his. at this stage he is described as "one within his master's heart" there is a later stage of a still closer identification, where there is a blending of the lights, but there is no adequate paraphrase of the terms used to cover the name. the six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms. such are some of the teachings concerning disciples and their recognitions and it is valuable for aspirants to ponder them. it should be realised that though good character, high ethics, sound morality and spiritual aspiration are basic and unalte

and issues forth from the mental realm. the pioneers of the race, and the foremost thinkers and creative workers of humanity are but the sensitives who respond most readily to the mental impulses. they are in the minority as yet, and most people respond to the forces and vibrations emanating from the plane of the emotions and of desire. more and more however are awakening, and the significance of the six first rules of magic will become increasingly apparent. these fifteen rules are divided into: six rules on the mental plane- 128- a treatise on white magic copyright 1998 lucis trust five rules on the desire or astral plane. four rules on the physical plane. the main thought to be held clearly in the mind is that they confine themselves to the use of energy in the three worlds, and that th

t in the matter of the three worlds, independently of the soul. when this is the case, the man is a victim of his own form energies and the matter aspect of all manifestation. in the other case, he is the intelligent ruler, controller of his own destinies, and swings the lower energies into forms and activities through the power of his mind impulses, and the focussed attention of his own soul. in the six rules already considered one or two thoughts most clearly emerge and might be summed up in the following terms: rule 1 recollection, resulting in concentration. rule 2 response, resulting in an interaction between higher and lower. rule 3 radiation, resulting in a sounding forth. rule 4 respiration, resulting in creative work. rule 5 re-union, resulting in the at-one-ment. rule 6 re-orient

on and deduction, are being applied to religious belief. the history of religions, the foundations of doctrine, the origin of ideas and the growth of the god idea are being subjected to research and study. this leads to much disputation; to the rejection of old established ideas as to god, the soul, man and his destiny. schools of thought have ever existed differing in their ideas and methods and the six schools of indian philosophy have embodied in themselves practically all the basic speculations of man as to the why and wherefore of manifestation. little which is new has been added by the occident to these six speculative schools, though the western mind, with its genius for scientific techniques and method, has elaborated the ideas and differentiated the six theories into a multiplicit

cross forming, therefore, another cross, is the swastika, the arms emerging from behind the maltese cross. at the bottom of the page whereon this symbol is found are four geometrical forms. some of these are referred to by h. p. b. and were taken by her from this ancient picture. they are well known but seldom applied by esotericists to the creative work. they are the cube, the five pointed star, the six pointed star and the eight sided diamond, superimposed one upon the other. they constitute, therefore, the base of the symbol. h. p. b. refers also to the point, the line and the circle, but these, with the triangle, have been exoterically applied to deity and the manifested universe. later these other forms will also be applied to god and to man, in the exoteric sense. but this will only

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

expressions of quality and the lesser is included in the greater, every form in nature and every human being is found upon one or other of the seven qualifying rays and his appearance in a phenomenal form is coloured by the quality of his basic ray. it is qualified predominantly by the ray of the particular life upon whose emanation he issued forth, but it will include also in a secondary measure the six other ray types. let us therefore posit as a symbolical analogy the fact of a central life (extraneous and outside our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then have god immanent and god transcendent at the same time. this vortex, as a re

time. 4. stand not alone, but with the many join thyself. thou art the one, the isolated. come forth unto thine own. quality. solitariness. 5. lead thine own forth but learn to know thine own. hate not attachment but see its plan and purpose. quality. detachment. 6. through thee the life pulsates, the rhythm is imposed. the life is all. love life in all its forms. quality..singleness of purpose. the six qualities enumerated above express the force of this ray as it makes its presence felt in the fourth kingdom in nature. the effects in other kingdoms differ, but we shall confine our attention to the standpoint of humanity. the purpose of the first ray, and its main work, is to produce cessation and the death of all forms in all kingdoms in nature and on all planes. the energy of this ray

down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate the cosmic christ the legend tells us that the six brothers summarise his qualities in the following aphorisms: 1. send forth the word and speak the radiant love of god. make all men hear. quality..love divine. 2. let the glory of the lord shine forth. let there be radiant light as well as radiant love. quality..radiance. 3. draw to thyself the object of thy search. pull forth into the light of day from out the night of time the one thou l

he flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea of the fifth ray characteristics and mission; but the study of the six aphorisms, and the qualities which they indicate, will show how potent and important is this ray- 55- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust lord. these six aphorisms were chanted by his six brothers at that momentous crisis wherein the human family came into existence and the solar angels sacrificed themselves. esoterically speaking, they

y thus be said to belong to one or other of the seven rays, and this may be spoken of as a man's primary ray. it will be remembered that the first great outpouring from the logos vivified universal substance and caused every atom of matter within the "ring-pass-not" of his system to vibrate in seven different measures of vibration. the second outpouring caused molecular combinations, thus forming the six subplanes below the atomic on each plane, and produced form. it was at the time- 107- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of the second outpouring that each of the divine centres of consciousness put forth a thread of being into an atom of the highest sub-planes of the atmic, the buddhic, and the manasic planes, atoms destined to be the

gly mental. each race of men, in its turn, and working under the ray influences, produces definite effects upon the three subhuman kingdoms. through humanity, when the great experiment of individualisation was initiated, the energies or ray influences from the superhuman kingdoms were focussed and the great function of humanity began, which is the transmitting of the ray forces cyclically. though the six-pointed star is, at this time, the symbol of the creative work (viewing the work as a whole, the downward pointing triangle, balanced on an upward pointing triangle, will some day present a truer picture of the creative and preserving function of the fourth kingdom. c. the five points of contact- 166- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he stages of intellectual awareness of possibility, and of intuitive perception of truth, to that illumination which is the prerogative and the gift of all the perfected sons of god. the radiant inner body of light is present both in the individual and in the race, unseen and unrevealed, but slowly and surely emerging. at the present hour a large number of mankind are engaged in the activities of the six days which precede the transfiguration experience. it is important here to study briefly the place of the disciples in the story of this experience. down through biblical history we meet this triplicity. moses, aaron and joshua; job and his three friends; shadrach, meschach and abednego, the friends of daniel; the three kings at the cradle in bethlehem; the three disciples at the transfigu

t glimpses of possibility, rare flashes of illumination, and fleeting seconds wherein a synthesis appears and leaves us with a sense of fitness, of integration, of purpose and of underlying reality. but such moments are rare indeed. we know god is. we know reality exists. but life, with its emphasis directed on phenomena, its stresses and its strains, so preoccupies us that we have no time, after the six days' labour, to climb the mountain of vision. a certain familiarity with god's nature must surely precede the revelation of himself which he can and does at times accord. christ's three friends had been admitted to a degree of intimacy with him which warranted their being chosen as his companions at the scene of his experience, wherein he staged, for the benefit of humanity, a symbolic ev

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

call the soul. its two energies (mind and love, the latter being also a dual form of energy) are anchored, if one may use this word in a symbolic and esoteric sense, in the human brain, whilst the life principle, as we have seen, is anchored in the human heart. the four energies of the lower self atomic energy, vital energy, feeling energy and mental energy plus the two energies of the soul, make the six energies used by man in his life experience; but the energy of the atom is usually not counted as a human energy, as it is uniform in its usage in all forms of life in all kingdoms, and therefore man is regarded as a sum total of five energies, and not of six energies. the human soul (in contradistinction to the soul as it functions in its own kingdom, free from the limitations of human li

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

turally, i looked around among those whose lives i have been watching sometimes for several incarnations. among these were those of you who are now working with me. these groups constitute the germ of a great experiment. if successful, they will, in the course of the next 275 years: 1. anchor on earth certain types of the higher forces which the race needs and which are not yet active. 2. develop the six supernormal powers to which i have referred above. 3. train the group members in that synthetic relation which characterises the hierarchy and so prepare them for initiation. out of these groups will be picked those who can be definitely prepared for certain expansions of consciousness and who can be trusted to contact aspects of the plan, hitherto not revealed. as you make progress in thi

. i am not, therefore, going to give you a definite meditation upon light, but am going to ask you to make light the subject of your daily review. i call it not an evening review as i care not when you do it, as long as you do it once within each twenty-four hours, taking one or two of the questions in the review, reflecting deeply upon it during the next six months. then each month answer one of the six questions i here set you, one question each month. 1st month what, to me, is the practical meaning of the word, light? 2nd month in what manner can my life be illumined? 3rd month what is the factor producing illumination, and does this factor function normally in my life? 4th month what effect will an illumined mind have upon my daily life? 5th month what effect should my life as a light

ment. 4th month the inspiration of the personality. 5th month association with the hierarchical endeavour. 6th month the service of the plan. 7. insert here what intercessory work you seek to do. 8. sound the o.m- 235- discipleship in the new age- volume i copyright 1998 lucis trust for your own personal work i would ask you to write one paragraph which will embody your highest thought concerning the six themes which i have given above for contemplation. my brother, i ask you to persevere without discouragement and with no undue pondering upon results achieved. you are not in a position rightly to gauge your own progress. continue to serve and to work and leave realisation with its results and effects to take place naturally without any forcing of the process. your soul is active and just

refore. first, my brother, i would like to thank you for the way in which you have taken hold of this work, and for your cooperation in attempting to fuse the group subjectively. you have worked well and hard, and though i know that you seek not commendation, it is of value sometimes to know that one's efforts are bearing fruit. this group of mine is by no means an easy one with which to work. in the six members who are at present working together in it there are five second ray egos. this is interesting in that it indicates a predominant capacity in the group to heal and to teach, and these are, in the last analysis, your two major objectives. this should be grasped and understood. healing need not necessarily be physical in its objective. the highest form of healing at this time possible

e- volume i copyright 1998 lucis trust chosen and indicated service. what is the choice which you have to make? formulate it clearly to your self, and know what it is you seek to do. i am not going to alter your seed thoughts for this next few months. you have by no means exhausted their significance, have you? i would suggest that you go over them again and that this time you write a thesis upon the six ways to the centre of life. write one paper each month as fully as you can for the helping of others. give of your best in sacrifice in the acceptance of this assigned task. now let us briefly consider your rays. your soul ray and your personality ray you already know. your mental body is upon the fourth ray, which gives you your love of the arts and sciences; it is, however, for you basic

, when inhaling, you inflate the abdomen, but that the abdomen is held drawn in towards the spine below the diaphragm. my blessing rests upon you, my brother. in these hard days remember with joy that the hierarchy of spiritual forces stands. note: this disciple is still presumably active in the tibetan's ashram and close to him, but has disappeared in the chaos of the european war. section three the six stages of discipleship introductory notes the six stages of discipleship 1. the stage wherein a disciple is contacted by the master through another chela on the physical plane. this is the stage of "little chelaship" 2. the stage wherein a higher disciple directs the chela from the egoic level. this is the stage- 520- discipleship in the new age- volume i copyright 1998 lucis trust called

is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his master. the chela at this stage is described as "one within his master's heart" there is a later stage of still closer identification, where there is a blending of the lights, but there is no adequate paraphrase of the terms used to cover the name. the six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms. six words for disciples 1. recollection, resulting in concentration. 2. response, resulting in an interaction between higher and lower. 3. radiation, resulting in a sounding forth- 521- discipleship in the new age- volume i copyright 1998 lucis tr

98 lucis trust initiation, or having taken initiation is being given specialised work to do in collaboration with his. at this stage, he is described as the chela within the master's heart. 7. there is a later stage of still closer identification, where there is a complete blending of the lights, but there is no adequate paraphrase of the terms used to convey this name. i would have you note that the six stages above mentioned have been translated and paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms. stage i. little chelaship. this stage is so definitely exoteric that many people have left it far behind. the first indication that a man has reached that stage (from the angle of the master) comes when the "light flashes out" in so

spiritual unfoldment have brought him and, therefore, recognise those whom he can assist from the standpoint of his greater experience and those to whom he must look for like aid. this is a hard first lesson. the neophyte is always more consciously conceited than is the experienced disciple. it was the need for the understanding of this fact of hierarchical progression which prompted me to choose the six stages of discipleship as our study theme. to be a disciple does not mean that all within the ashram are upon the same rung of the ladder of evolution. it is not so. an ashram is composed of all degrees, ranging from that of a disciple who is taking his first steps upon the arduous path of training, up to that of a disciple who is a master of the wisdom. this hierarchical progression is so

the sum total of consciousness- 578- discipleship in the new age- volume i copyright 1998 lucis trust i cannot here enlarge upon this theme as it proceeds under the impelling force of evolution. i am only here concerned with the fact of a master's sphere of radiatory activity and its peculiar quality and ray colouring (occultly understood. the factor lying behind and thus making possible each of the six stages of discipleship is the existence in the disciple of qualities, radiatory activities and emanatory impulses which correspond to those emanating from some particular ashram. these, when they have evoked a response and drawn the disciple to the periphery of the sphere of activity of such an ashram, gradually intensify their magnetic, attractive quality; they awaken to still greater pot

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

found upon the path itself. they carry the warrant of a man's own soul and are the result of the experience of millions of travellers upon that path. i will give you these six rules (even as i gave them to another aspirant*(1) in ancient and symbolic form, translating them as well as i can from the ancient records, stored in the hall of wisdom, and available to all earnest disciples, such as you. the six rules of the path (rules of the road) i. the road is trodden in the full light of day, thrown upon the path by those who know and lead. naught can then be hidden, and at each turn, a man must face himself. ii. upon the road the hidden stands revealed. each sees and knows the villainy of each (i can find no other word, my brother, to translate the ancient word which designates the unreveale

is perhaps an aspect of the synthetic illusion or the illusion of the whole of the mental plane, as modern man contacts it. illusion varies from age to age, according to what the hierarchy is attempting to do, or according to the general trend of men's thoughts. the disciple can therefore be swept into a wrong activity and a wrong application of ideas because the general illusion (growing out of the six types of illusion to which i have referred above) is over-dominant in his mind- 39- glamour: a world problem copyright 1998 lucis trust i could continue enlarging on the ways whereby illusion traps the unwary disciple but this will suffice to awaken in you that constructive analysis which leads from knowledge to wisdom. we have noted that the seven major ways of illusion are as follows: 1

matter itself (physical matter and mental substance) and thus he generates a false light from which soul light is rigorously excluded. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the soul offsets the dangers inherent in focussing on and using solely the light of matter; to the lesser light of matter is added the light of the soul and then these two blended lights, or aspects of the one light, are

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

entity which we have called the human family; this kingdom in nature, through its etheric body, is an integral part of the planetary etheric body; the planetary etheric body is not separated off from the etheric bodies of other planets but all of them in their totality, along with the etheric body of the sun constitute the etheric body of the solar system. this is related to the etheric bodies of the six solar systems which, with ours, form a cosmic unity and into these pour energies and forces from certain great constellations. the field of space is etheric in nature and its vital body is composed of the totality of etheric bodies of all constellations, solar systems and planets which are found therein. throughout this cosmic golden web there is a constant circulation of energies and forc

dualism is present until the last and final initiation present in the later stages of the evolutionary process, in the adjustment of form relations but not present in the consciousness of the disciple of advanced degree. that is the major point to be grasped. a third point must here be made, following upon the two earlier emphasised. a great part of our study will be occupied with the relation of the six constellations in the upper half of the zodiacal wheel to the six which are found in the lower half; we shall consider the energy which is a human being (note that phrasing) as it travels clockwise from aries to taurus and then reversing the process travels from aries to pisces. we will consider the dualities provided by one of these constellations and its opposite; we will study, therefor

ting field of research to be found in the relation of 1. the planet venus ruler of the constellation gemini. 2. the earth on which we live, called often "mother earth" 3. the fish-goddesses of the sign pisces. 4. virgo, the virgin. gemini and sagittarius are connected through their ruling planets (because the earth is more closely related to venus than to any other planet) and thus again you have the six potencies which produce release from the bondage of form, entered into in cancer as far as the mass of humanity is concerned (by this i mean the birth of the human kingdom) and in pisces as far as the individual is considered. in pointing out the significance of the above facts, i am not considering the orthodox astrological reasons for the exaltation and the fall of certain planets in cer

orn. soul consciousness in later stages. i realise. 5. inspiration, governing service aquarius. group consciousness- 107- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust i go forth. 6. identification, governing liberation pisces. divine consciousness. i and the father are one. in these signs cancer, leo, sagittarius, capricorn, aquarius, and pisces you have the six signs which constitute the six pointed star of the human or fourth creative hierarchy; cancer and pisces marking the two extremes. the crab symbolises imprisonment (the hard shell and the rocks under which the crab ever takes shelter, and the fish signifies freedom. in between in leo, sagittarius, capricorn and aquarius come the four stages of personality development, struggle with the pai

urus, gemini, capricorn and aquarius. 1. aries..beginning..creation..e. volution. 2. taurus..desire..incentive..progress. 3. gemini..duality..c. ondition..interplay. 4. capricorn..s.ynthesis..i.nitiation..attainment. 5. aquarius..objective..i.nclusion..service. this relation is established by the three rulers: venus, uranus and saturn. these five, with libra at the point of balance, create one of the six-pointed stars of evolution and also bring into relation with them three planets which are peculiarly concerned with the expression of the christ consciousness in the world. these three planets are (through the rays of which they are the medium) all to be found upon the first major line of force, the line of will or power and of purpose and visioned goal. 1. uranus. 7th ray of ceremonial ma

o none of you any harm to exert the imaginative faculty and thus get a vague and faint idea of the synthesis of the great evolutionary scheme which, in a cosmic sense, concerns the threefold personality of deity. with this i- 152- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust attempted to deal in a treatise on cosmic fire. this is the sixth sign and of it the six-pointed star is the ancient symbol, portraying as it does the process of involution, and also that of evolution, carried to the point of balance, expressed for us in the relationship of virgo to libra. you will note, if you consult the dictionary, that astronomically virgo is regarded as occupying the place in the heavens where libra is to be found. this is all part of the great illusion w

fe, leading to group life after the experience of initiation, for which its polar opposite, capricorn, stands and which finds full expression in aquarius which completes the experience of leo and fuses it with that of cancer and capricorn. these six signs: cancer. leo. virgo capricorn..a. quarius..pisces form another six-pointed star of profound significance which is the subjective counterpart of the six-pointed star (the interlaced triangles) which we call king solomon's seal. this interlacing of the two above triangles constitutes what is called a triangle of humanity and under the theories of the science of triangles it concerns the relation of the individual to the mass of humanity and of the disciple to the group. these triangles warrant most careful study. it is the planet neptune wh

the initiate has to demonstrate his liberation, his understanding and his divinity. because of its position upon the fixed cross, leo comes under the influence, direct or indirect, of six planets: the sun; neptune; uranus; jupiter; venus; mars. all of these are potent in expression in this sign, achieving a determined point of revelation and producing, through their united activity and interplay, the six-pointed star of humanity. they condition the man's consciousness but not events, except in so far as his consciousness assumes control at a certain point in his evolution. connected with the esoteric science of astrology are subsidiary sciences, such as the science of triangles, to which i have frequently referred; there is also the science of relationship, which concerns the relations bet

h as the science of triangles, to which i have frequently referred; there is also the science of relationship, which concerns the relations between the many quaternaries which can be discovered in the planetary interrelation, the relation between four constellations, plus many human and divine quaternaries. there is again the science of stars of energy, such as i have here noted when referring to the six-pointed star of humanity, and of this science king solomon's seal is the well known symbol. these stars, triangles and squares are found in all horoscopes human, planetary, systemic and cosmic and constitute the life pattern of the particular being under investigation; they determine the time of manifestation and the nature of the emanations and influences. the squares or quaternaries rela

ssion after the mutable cross has effectively forced the man on to the path of purification and of discipleship. it is concerned with the integration of soul and personality and their complete blending or fusion. the cardinal cross governs the manifestation of the monad in all its glory and beauty, and this cycle of influence falls into two stages: the one in which the monad expresses itself upon the six planes of manifestation in "wisdom, strength and beauty" through the medium of the integrated soul and personality. this is a relatively brief stage. second, the stage wherein withdrawn and abstracted from those forms of being "the one proceeds upon the higher way and passes on to realms unknown e'en to the highest of the sons of god upon our earth" it might be added that the mutable cross

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

daughters as she went through a terrible experience, and i watched her as a result of five years patient endurance come through to a- 58- the unfinished autobiography copyright 1998 lucis trust measure of usefulness that would otherwise be impossible, and she is still young, with a useful and constructive future ahead of her. i could not have done this had i not been through the fire myself. when the six months on my back were over, arrangements were made for my marriage. what little money i had was legally arranged in a trust that walter evans could not touch, had he wanted to "aunt alice" sent him the money to outfit himself and come to scotland to fetch me. i was then living with my aunt, mrs. maxwell, of castramont. i was married in a private chapel of a friend's house by a mr. boyd-ca

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

and can also eliminate those congestions and obstructions which are such a fruitful source of disease. this gives you much to ponder upon. if we go slowly as regards the practical application of techniques and methods, it is because i seek to lay a sound foundation for that which i shall later impart. the training of the healer as regards the training of the healer, i will give from time to time the six rules which govern (or should govern) his activity. bear in mind the two words which i earlier gave. they sum up the healer's story: magnetism and radiation. they are different in their effects as we shall later see. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures

olume iv: esoteric healing copyright 1998 lucis trust the point i would like to make here, before proceeding further, is that i shall seek to avoid, as far as possible, all technicalities. our theme is the esoteric consideration of disease and its forms; it seeks to elucidate the subject of and the vital causes of such diseases, and to indicate the general laws with which the healer must work and the six rules which he must impose upon himself and to which he gives obedience, through discipline and understanding. you will have noted that i listed the psychological causes under four headings: 1. those arising out of the emotional-feeling nature. 2. those which have their origin in the etheric body. 3. those which are based on wrong thought. 4. the peculiar complaints and psychological troub

creation is transmuted into artistic creativity. from the solar centre to the heart centre. individual, emotional consciousness is transmuted into group consciousness. from the base of the spine to the head centre. material force is transmuted into spiritual energy. from any or all of the five spinal centres to the ajna centre. uncoordinated living is transmuted into personality integration. from the six centres in relationship into the highest head centre. personality activity is transmuted into spiritual living. this is a wide generalisation, and the process is not carried forward in any sequential fashion or smoothly and in order as the tabulation above might suggest. the process involved is spread over many lives of unconscious transmutation in the earlier stages, and as a result of bi

an etheric vehicle which is too potent for the outer exoteric physical form. other results are, for instance, the appearance of tumors, of cancers, of growths, and the overdevelopment of bodily aspects, overlarge organs and supernumerary bodily parts. iii "the great one gathered here and there. he chose and he rejected. this power he refused and this power he accepted. he had no purpose linked to the six purposes of his six brothers. he acquired a form and liked it not; threw it away and chose another. he had no settled point or plan but lived in glamour and liked it well. he smothered both the good and the bad, though using both. excess in one direction could be seen and starvation in another. both these extremes- 177- a treatise on the seven rays- volume iv: esoteric healing copyright 19

on. the ten laws which we shall consider might, therefore, be regarded as ten- 308- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust subsidiary laws of the fundamental law of essential integrity. they constitute nine elaborations or aspects of that one law, and this you must have most carefully in mind. it is with these laws that the true healer must ever work. the six rules deal only with the application of this realised integrity to the conditions and situation with which the healer is confronted. integrity involves focus, tension and expression (simultaneously realised, consciously generated and dynamically used. qualities required of the healer in the laws and rules which i have given, certain necessary characteristics of the healer are mentioned and

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

goes ever out to you and my unifying desire. will you not aid me in my task? will you stand with me in the hierarchical endeavour to which i am pledged and which i have undertaken in consort with the other masters? there is much that you can do by speech, by pen and by example. will you not do it with a simple heart and a single eye for the helping of a deeply suffering and overburdened humanity. the six questions are intended to summarise and make deeply personal and significant in your consciousness the instructions, given during the past few years to this group of affiliated disciples. they can be regarded as being put to the disciple by his own soul and will mark if correctly and creatively used the closing of a preliminary cycle and the beginning of a new cycle of spiritual usefulness

elatively futile and useless? such a group would lack dynamic the dynamic which comes into expression when many and different ray qualities meet and combine. when you speak of an ashram being a first or a second ray ashram to mention only two out of the seven it is essential that you bear in mind that though its members may have the same basic soul ray, they are apt to be found on one or other of the six subsidiary sub-rays; there is also a constant shifting of people as they make true progress from a minor ray to a major ray or (for service reasons) on to a different sub-ray of their own ray; this is a point which is very apt to be forgotten. it is wise to realise that an ashram is composed of disciples and initiates of all degrees. it is this interplay of diverse elements that enriches a

nctions, leaving you to do your own interpreting, to make right application and to profit or fail to profit as seems best to you. these injunctions will take the form of six statements, sentences or aphorisms which will contain for you a particular message at which you can arrive if you will take each of them into your daily meditation. you have a year in which to do this and can, therefore, make the six statements into six seed thoughts for meditation, or reflective brooding one for each month for six months. then repeat with the thought in view that during the second six months you will do what you can to make the effects of the previous period of reflection, a dynamic factor in your life. thus you will externalise the results of the preceding cycle of spiritual and mental brooding. in t

or that is what they may prove to be when you arrive at their intended meaning, but you will at the same time learn to cultivate the "double life pattern" of the pledged disciple. he carries on with the lower mind and the higher mind simultaneously, and the stream of spiritual thought and activity consciously flows whilst the outer pattern of his life proceeds with increasing usefulness. here are the six statements*(8) for each of you, and i will take you alphabetically as usual. one word i would add: seek not to interpret and understand your brother's instructions. telepathic interplay, unrealised, naturally exists among you and your thought and interpretations (based on insufficient knowledge) would undoubtedly impinge upon your brother's mind. this could not fail to have effects. you mi

ve to you the a b c of the later greatly simplified, yet exceedingly abstruse, techniques. have these thoughts in mind as you study this r sum of the meditations already given, and then go forward with that to be suggested in this series of instructions. on the basis of what i have here said, i would ask you also to write a clear statement: 1. of your understanding of the progressive synthesis of the six meditations which you will have received and of their purpose in connection with your moving forward towards initiation. a. what have these meditations done to you? b. what were they supposed to do? 2. a clear definition of the phrases: a. the science of impression, referring here to the mechanism of impression and stating what you know about the technique of impression. b. the "raincloud

opyright 1998 lucis trust experience of the older chelas can be of inestimable help if they will thus to serve the group and me. much of what i said in the earlier instructions (vol. i) on the relation of chelas to their master could well be applied here and with profit. the formulas there are six ancient formulas or symbolic forms which are to be found in the archives for disciples. they concern the six fundamental prerequisites for initiation. they are used prior to all the major initiations, and have therefore five significances or meanings which will become apparent only as each of these initiations is undergone. they are in the form sometimes of symbols and sometimes of words, and are amongst the oldest formulas in the world. they have been used down the ages by all disciples and init

d prior to all the major initiations, and have therefore five significances or meanings which will become apparent only as each of these initiations is undergone. they are in the form sometimes of symbols and sometimes of words, and are amongst the oldest formulas in the world. they have been used down the ages by all disciples and initiates of the great white lodge. they concern what are called "the six relations" each of these relations must find expression in attitude, in service, and in some deeper expansion of consciousness, to which i may not refer but which must be self-ascertained. it is essential that the would-be initiate discover for himself the esoteric, inner and subjective value of the formula under his consideration. just one hint however in this latter connection i may give

death are the deeply hidden and impressive causes of the two stages of the world war (1914-1945, and in this formula lies the significance lying behind the "fight for freedom" of the peoples of the world. it is sometimes called "the formula of liberation" if you were a disciple who had access to the archives wherein instructions for disciples are contained, you would be confronted (in relation to the six formulas referred to above) by six large sheets of some unknown metal. these look as if made of silver and are in reality composed of that metal which is the allotrope of silver and which is therefore to silver what the diamond is to carbon. upon these sheets are words, symbols, and symbolic forms. these, when related to each other, contain the formulas which the disciple has to interpret

te, the soul registers consciously for the disciple who can identify himself with the soul, far more than the concrete mind is able to register. i would ask you, therefore, to cease gauging your capacity to understand and instead simply to brood and reflect. let me briefly summarise for you some of the things i indicated anent these formulas in my previous instructions: 1. they are concerned with the six relationships, as the disciple succeeds in establishing them. 2. these six relationships are not six initiations but six intermediate expansions of consciousness, occurring between the major initiations. 3. they are definitely formulas of integration: a. they concern integration progressively into a master's group. b. they also concern integration into some state of group sensitivity, on s

ined mind and spiritual intelligence are the definite sign that a man can take the second initiation, whilst spiritual perception or intuitive instinct signifies preparedness for the transfiguration, the third initiation. 2. by the use of certain great formulas (one of which has already been given to you) certain definite revelations become possible. these formulas are six in number; they contain the six prerequisites for initiation, and they are sometimes in the form of words and sometimes in the form of symbols. these serve to develop the "initiate hearing" and the "initiate sight" they deal with the six relationships: formula one. deals with integration into an ashram and is concerned with the revelation of group feeling. it is related to the astral nature. formula two. deals with align

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

edingly dangerous energy and cannot be applied in fuller measure until the race of men has learned to respond more adequately to the energy of the second aspect of love-wisdom, and therefore to the rule of the kingdom of god- 431- the externalisation of the hierarchy copyright 1998 lucis trust 7. there remains another energy which can only be applied very much later on and only if the activity of the six preceding energies fulfil their purpose. with it we cannot here deal, for the future is too uncertain, and in any case, it will only come into activity in the middle of the aquarian age. these energies, along with the five specialised energies referred to in my june (1948) full moon message will swing into great activity as the years slip away. the year 1952 will see the five specialised e

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

a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust earth, the planet venus and the central spiritual sun. the function of the custodians of the will is to relate the council, the hierarchy and humanity, thus creating a basic triangle of force between the three major centres of the planetary life. this is the higher expression (symbolic, if you like) of the six-pointed star, formed of two interlaced triangles. a replica of this fundamental triangle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being head, heart and throat to the three lower centres solar plexus, sacral centre and the centre at the base of the spine. the science of invocation and evocation is

gave you in a treatise on cosmic fire. its sole value for you lies in the revelation of the linking up and the interplay between all parts of our solar system, our universe and the zodiac. through these three great buddhas there is a basic relation, established aeons ago and steadfastly held, between our planet, three of the seven sacred planets, and six of the major constellations the three and the six which most uniquely concern the fourth kingdom in nature. other planets and other constellations are also related to the human family, but their relation is more aggressively (if i might use that word) related to the three subhuman kingdoms; with these we shall not here deal. their relation to the human kingdom has been covered by me in the astrological section of this treatise: a treatise

iangle, closely related to the planet saturn. 2. the triangle of the three rays through whom the three buddhas work- 175- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 3. the three planets which are connected with the three lords of the three rays and by means of which they express their impelling energy. 4- 5. two interlaced triangles, created by the six constellations from which the three buddhas of activity draw their needed energy and to which they are uniquely related through their individual karma. these two interlaced triangles are the cause of the six-pointed star, so familiar among the many occult symbols. from the law of analogy, another exceedingly important triangle is found in the human body and (esoterically considered) is rel

"facility of revelation" both receptive and conditioning or distributing, and so world effective. i am attempting to make a very abstruse subject clear, and words prove inadequate. i can but outline to you process and method and a consequent hope for the future; on your side, you can only experiment, obey, have confidence in the experience of those who teach, and then wait patiently for results. the six stages of the building process i have employed six words to express this process and its resultant condition. it might prove useful to study them from the angle of their occult significance a significance which is not usually apparent except to the trained disciple who has been taught to penetrate into the world of meaning and to see interpretations not apparent to the neophyte. perhaps by

lease of the lives informing our solar system from all form control. bear this carefully in mind, realising the significance of the word service, used so frequently in the occult science, and realising also the fact that, for aspirants and disciples, the immediate task ahead is: 1. to bring about the at-one-ment of soul and body, through the medium of alignment. 2. to build the antahkarana, using the six modes or means outlined by me previously, and thus evoke response to the triad. the thought of alignment-invocation-evocation are the three major ideas for you to hold in mind as we proceed with this study. the reason that i am giving out what was earlier regarded as some of the preparatory work prior to the third initiation is due to the fact that the race is now at the point of developme

passes on to the path of discipleship and can undertake the work i am outlining for you in this treatise. thus you can see how the entire human family has reached a central and most important point upon the evolutionary path. the immediate path ahead for all each in his own place is to stand with right orientation, undeterred by circumstances, and then unflinchingly move forward. i have given you the six methods of building the antahkarana, and as we proceed to take up our next point, i would have you refer to them at frequent intervals. the ray methods with which we shall be concerned are the methods, uniquely possible on the seven major lines of emanatory energy, which differing ray types will bring to bear on these six stages of the building process. all disciples on all these seven ray

ed at the seventh initiation. students today have made much progress towards the control of the personality, and the disciples in the world are now so numerous that the hierarchical emphasis is today upon the states of consciousness which follow the third initiation. hence the giving out to the public of the teaching upon the antahkarana. you will find below, in tabulated form, the teaching anent the six stages so that you may have a visual picture of the intended process. the following of the process is, of course, another matter and its success is dependent upon more than a theoretical grasp of process. it is dependent upon your ability to live more definitely in the world of meaning than hitherto, upon your knowledge of your soul and personality rays and upon your capacity to focus in y

k of construction concerns the handling of energy. students should ponder upon the distinction between energy and force. it is dependent upon the use of the creative imagination. students would do well to reflect upon the relationship of the imagination to the intuition and of both to the mind. the work of building the antahkarana must be done with as much conscious understanding as possible. ii. the six steps or methods of building the antahkarana. 1. intention. a. the achieving of right orientation towards the soul towards the spiritual triad b. a mental understanding of the work to be done is necessary. c. a ring-pass-not of consciously gathered energies must be created and held in a state of tension. d. a period of clear thinking anent this process of intention must be attempted. e. th

ew realisation which is coming into the consciousness of humanity, via its disciples and initiates. we have practically concluded our study of the antahkarana; however, i want to enlarge a little further upon the three final stages of the building process as dealt with and outlined earlier. these three stages were most briefly considered, owing to their abstract nature. they are part, however, of the six building methods. the first three were considered in greater detail than the last three, and i have felt that it might serve a useful purpose if i gave more teaching anent invocation and evocation in particular, for it will condition consciously and exoterically the new world religion, as it has hitherto conditioned it esoterically and unconsciously. invocation and evocation (continued fro

into the realm of the whole. previously, i dealt with the process as it applied to the disciple invoking his soul; later i carried the concept farther, and we considered the disciple invoking his father in heaven, the monad. now, we have briefly touched upon humanity as a whole, standing at a great point of invocation wherein the entire human kingdom is involved. thus you have the final three of the six great stages in the process we are considering: invocation, leading to evocation, to revelation (at the fifth initiation) and to decision (at the sixth. to sum up. we have carried our study of the esoteric aspects of mental unfoldment to a point where we have lifted the entire spiritual man into realms which are neither those of the soul nor of the personality; they are those which make hi

ALICE BAILEY THE LABOURS OF HERCULES

ent. it covers more than a hundred degrees and lies beneath the three constellations, cancer, leo and virgo. in scorpio, this serpent of matter or of illusion, with which the soul has identified itself for so long, is finally overcome. it y has in it sixty stars, and again we come in touch with a significant number, for six is the number of mind, of the creative work of the universal mind, and of the six days of creation. in the sixth sign, virgo, we have the completed form. we are told in the book of revelations that the mark of the beast is 666, and hydra, the serpent, lies under three constellations and its number 6 is, therefore, three times potent. ten is the number of completion. six expresses, therefore, the limitations of the body nature working through form and the utilization of

APOCALYPSE MOSES

(that) earth thou art and to earth shalt thou return. 2 again i promise to thee the resurrection; i will raise thee up in the resurrection with every man who is of thy seed' chapter 42. 1 after these words, god made a seal and sealed the tomb, that no one might do anything to him for six days till his rib should return to him. then the lord and his angels went to their place. 2 and eve also, when the six days were fulfilled, fell asleep. 3 but while she was living, she wept bitterly about adam's falling on sleep, for she knew not where he was laid. for when the lord came to paradise to bury adam she was asleep, and her sons too, except seth, till he bade adam be prepared for burial; and no man knew on earth, except her son seth. 4 and eve prayed (in the hour of her death) that she might be

ARADIA GOSPEL OF THE WITCHES

e gathered traditions and the like among the vulgar, asmen collect at present. they all made books entirely out of books there being still a few left ofthe same sort of literati.chapter i. 3 legare, the binding and paralysing human faculties by means of witchcraft.chapter ii. 4 there is an evident association here of the body of the firefly (which must resemble a grain ofwheat) with the latter. 5 the six lines following are often heard as a nursery rhyme. 6 probably a mistake for luna. 7 this implies keeping himself warm, and is proof possitive that moonshould here be read for sun.according to another legend cain suffers from cold in the moon. 8 this is a formula which is to be slowly recited, emphasising the repetitions.chapter iii. no footnotes)chapter iv. 9 properly, the stone with a ho

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

of the dead are meant to congregate for judgment no longer exists (figure 7).55 the jokwukhang, however, does have a central chapel on the second floor where the main statue of tsiu marpo resides (figure 8. several other statues of deities also reside within the room. notably, there are seven deities lined up behind the main statue of tsiu marpo. while these deities do not specifically represent the six horsemen detailed above, they are nonetheless other manifestations of tsiu marpo though one of these statues is actually of pehar. this notion of deities emanating from one another as a means of personifying specific attributes or characteristics of a greater deity is not uncommon in divine pantheons found within both tibetan and indian cosmology. in this instance, some of these figures ma

of an oracle who died in a trance.60 the seven riders tsiu marpo s narrative history discusses a group of figures called the "seven attendant riders (ya ba rkya bdun).61 other synonymous titles are the "seven violence demon brothers (gnod sbyin mched bdun, the "seven emanating riders (rol pa rkya bdun, and the "seven radiant brothers( bar ba spun bdun. this is a team consisting of tsiu marpo and the six horsemen who emanated from his body as illustrated above. with tsiu marpo at the helm, this group leads all might demons. surprisingly, the seven riders are well-described in de nebesky-wojkowitz, but he only knows them as the "seven radiant brothers" and similar variants.62 he 57 i have been informed of the existence of this text cycle by e. gene smith through the tibetan buddhist resourc

rpo s mother is also questionable, as she is variously described as a serpent demoness named zangdrinma (zangs mgrin ma "copper-necked woman" a queen of the might demons named shelmikma (shel mig ma "crystal-eyed woman" and a demoness named sasin mamo (sa srin ma mo "earth demoness" finally, lelung zh p dorj makes another appeal to oral representation. he claims that some learned ones stated that the six might demons who emanated from tsiu marpo s body actually arose from the six body parts of the murdered chorwa. whether these specific incongruities can be substantiated is irrelevant; they detail the degree to which variations pervade this narrative as well as similar narratives. such details are not as important as the buddhist elements and plot direction, which are the key features nece

y slightly different from my copy: gnod sbyin dgra lha i rgyal po rtsi u dmar po gsol mchod bya ba i rim brdzogs ldan dga ston zhes bya ba bzhugs so (fols. 16b-21a. de nebesky-wojkowitz 1998, p. 578 also lists this work as composed by the third pa.chen lama lozang penden yesh; 48 here we are first introduced to tsiu marpo s broader retinue, a concept that will be explored in greater detail below. the six riders are part of tsiu marpo s assembly, he being their leader; they are directly under tsiu marpo since they are emanations of him. these other numerous figures are the servants and entourage of tsiu marpo, who hail his coming and sing his praises. as the king of all might demons, this iconographic depiction is especially cogent given the royal imagery utilized here and in many other rep

n that is key to tsiu marpo s iconographic representation. nonetheless, one should be aware of the constant fluidity in the descriptions of these deities.86 however, the folio size is half the size of my copy. the iconographic description of tsiu marpo detailed above is provided on fol. 17a of de nebesky-wojkowitz s copy. 85 see figures 8, 9, and 11. 86 see gibson 1991, pp. 190-191. 49 similarly, the six might demon riders who manifested from tsiu marpo and who, along with him, comprise the seven riders are described in like manner. oddly, an iconographic description of tsiu marpo as vivid as the accounts provided above is lacking in the warlord s tantra, yet one of its accompanying liturgical texts provides descriptions of his six might demon riders [1] the divine might demon is endowed w

ion. these offerings, many of which are described in sanskrit-transliterated tibetan, 81 include tormas, sacred pills, nectar and blood oblations, incense, flowers, perfume, and food offerings, as well as music. this happens to be the first explicit mention of music as accompanying these ritual programs. 2.4. violence demon invocation and history the third s.dhana is an invocation specifically to the six riders who accompany tsiu marpo as well as their individual entourages. this section provides a great deal of the iconography of these figures. the invocation ends with an exhortation for these deities to destroy the enemy by various means "send warfare and jackals toward the enemy. send darkened clouds and sharp knives toward the enemy. send avalanches and wolves toward the enemy. send vi

later popularity as an oracle deity, as will be explored in the next chapter. one other important observation is that tsiu marpo is devoid of his six riders in this ritual text and treated singularly as a protector deity with his own expansive entourage. the hounds of his riders are also understandably missing, and so a different perception of his entourage is given. the nyingma conception makes the six riders tsiu marpo s immediate entourage, with their lesser devotees represented by the hound goddesses; yet this account omits these specific figures and surrounds him instead with a limitless retinue of monks, exorcists, manifestations, and animals, a panoply of beings commonly found in the retinues of other protector deities. this contrast is important for what it reveals about tsiu marp

e manner of grasping363 and killing.364 on top of a high red mansion, on the red arrow of a might demon the shape of a red arrow, hang red silk, slashed skin, and tiger skin. pour various jewels, grains, medicine, and incense into a silk brocade and tie it. within a vessel of brass or copper make barley out of the blood of a bhedhe365 [and] put in three hearts which are apprehended366 and pour in the six excellent [substances].367 pour various grains and foods in a genuine red chinese pot scrubbed with precious jewels.368 one should prepare the seven red food offerings of the might demons and decorate them with the intended flesh and blood. make the effigy which is crushed369 and proffered370 in the heart and scapula of red leather. on the highest story of the mansion of accomplishment, sm

are lured like children; and by means of the ultimate red spear lasso, enemies and hindering demons are completely struck down; and those are the four scrolls. these are the profound sections of the heart. 1b. first stage [summon] by means of the outer offerings (315.4-315.6) by means of the first propitiation offerings, pure golden beverages and turquoise beverages, and pure foods are blessed by the six mantras and six mudras for the image. when the haughty ones are invited and offered to, what all is necessary to complete? when the gods and those who are angry and mourning440 arise, they are complete, and they will become dearest to us.441 it is profound to practice collectively. samaya. rgya rgya rgya. 2. second stage [summon] by means of the inner cane whip (315.6-316.4 "regarding the

ght demons, tsi marwa, accordingly, assemble the ritual preparations which are derived from the texts and instructions at a suitable place endowed with purity, or gather the red food offerings of the might demons and the blood and beer drinks of the might demons together with the tormas of various meats. and by establishing the pride of one s own tutelary deity, bless the offering 194 tormas with the six mantras and six hundred mudras (2a) then, the swabhava521 grasps emptiness. 1.2 tsiu marpo and retinue iconography (2a.1-3b.6 "from the nature of emptiness, in the agitated waves of an ocean of the intermediate space, in the midst of body parts of enemies, hindering demons, and disparaged corpses, the violence demon, king of the war gods, fierce and horrible, tsi marwa sends out violent wh

BLAVATSKY H P ANTHROPOGENESIS

ns or adapts itself the design of the frame or form of construction; for example, it was said 'let light be' the work became as the words were spoken, that is, as the numbers of the work came forth" this is materialising the spiritual without scruple. but the kabala[[vol. 2, page] 42 the secret doctrine. was not always so well adapted to anthropo-monotheistic conceptions. compare this with any of the six schools of india. for instance, in kapila's "sankhya" philosophy, unless, allegorically speaking, purusha mounts on the shoulders of prakriti, the latter remains irrational, while the former remains inactive without her. therefore nature (in man) must become a compound of spirit and matter before he becomes what he is; and the spirit latent in matter must be awakened to life and consciousn

a kind of static immortality that would have transformed man into an undying "wandering jew" as narrated in king's "gnostics "ilda-baoth, whom several sects regarded as the god of moses, was not a pure spirit, he was ambitious and proud, and rejecting the spiritual light of the middle space offered him by his mother sophia- achamoth, he set himself to create a world of his own. aided by his sons, the six planetary genii, he fabricated man[[vol. 2, page] 244 the secret doctrine. but this one proved a failure. it was a monster, soulless, ignorant, and crawling on all fours on the ground like a material beast. ilda-baoth was forced to implore the help of his spiritual mother. she communicated to him a ray of her divine light, and so animated man and endowed him with a soul. and now began the

ristians, the modern as well as the early sects, have accepted the narrative literally for two thousand years, shows only their ignorance; and shows the great ingenuity and constructive ability of the initiated rabbis, who have built the two accounts- the elohistic and the jehovistic- esoterically, and have purposely confused the meaning by the vowelless glyphs or word-signs in the original text. the six days- yom- of creation do mean six periods of evolution, and the seventh that of culmination of perfection (not of rest, and refer to the seven rounds and the seven races with a distinct "creation" in each; though the use of the words boker, dawn or morning, and crib, evening twilight- which have esoterically the same meaning as sandhya, twilight, in sanskrit- have led to a charge of the m

phy of the kings and their varshas (countries) and dwipas, they are all allowed to be regarded as terrestrial regions. now, the truth is that, without entering into too minute details, it is easy and permissible to show that (a) the seven dwipas apportioned to priyavrata's septenary progeny refer to several localities: first of all to our planetary chain. jambu-dwipa alone representing our globe, the six others are the (to us) invisible companion globes of this earth. this is shown by the very nature of the allegorical and symbolic descriptions. jambu (dwipa "is in the centre of all these (the so-called insular continents) and is surrounded" by a sea of salt water (lavana, whereas plaksha, salmalia[[vol. 2, page] 321 the hindu symbolization. kusa, krauncha, saka and pushkara, are "surround

n of danu, but the name means also "spirit of humanity[[vol. 2, page] 382 the secret doctrine. kasyapa* and live in hiranyapura "the golden city" floating in the air. therefore, indra is, in a fashion, the step-son of these two as a son of kasyapa; and kasyapa is, in this sense, identical with agni, the fire-god, or sun (kasyapa-aditya. to this same group belongs skanda or karttikeya (god of war, the six-faced planet mars astronomically, a kumara, or virgin-youth, born of agni* for the purpose of destroying taraka, the danava demon, the grandson of kasyapa by hiranyaksha, his son* whose (taraka's) yogi austerities were so extraordinary that they became formidable to the gods, who feared such a rival in power* while indra, the bright god of the firmament, kills vritra (or ahi, the serpent

r. in the instance given in the text, he is kasyapa- aditya, the sun, and the sun-god, from whom all the "cosmic" demons, dragons (nagas, serpent, or snake-gods, and danavas, the giants, are born. the meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all* all such stories differ in the exoteric texts. in the mahabharata, karttikeya "the six-faced mars" is the son of rudra or siva, self-born without a mother from the seed of siva cast into the fire. but karttikeya is generally called agnibhu "fire born* hiranyaksha is the ruler or king of the fifth region of patala, a snake-god* the elohim also feared the knowledge of good and evil for adam, and therefore are shown as expelling him from eden or killing him spiritually* the sto

al with anubis* whose effigy was discovered upon an egyptian monument, with a cuirass and a spear, like michael and st. george. anubis is also represented[[footnote(s[[footnote continued from previous page] the seven worlds- also mentioned in the rig-veda- are fully referred to elsewhere. there are six rajamsi (worlds) above prithivi- the earth, or "this (idam, as opposed to that which is yonder (the six globes on the three other planes (see rig-veda, i, 34; iii, 56; vii, 10411, and v, 60, 6. see on chronology* verse 62, chap. xvii "book of the dead: anubis is horus who melts in him who is eyeless[[vol. 2, page] 386 the secret doctrine. as slaying a dragon, that has the head and tail of a serpent (see lenoir's "du dragon de metz) cosmologically, then, all the dragons and serpents conquered

ever be married. it is an allegory like everything else. zipporah (the shining) is one of the personified occult sciences given by revel-jethro, the midian priest initiator, to moses, his egyptian pupil. the "well" by which moses sat down in his flight from the pharaoh symbolizes the "well of knowledge* in hebrew the phallic symbol lingham and yoni[[vol. 2, page] 466 the secret doctrine. the egg, the six, and the five (see stanza iv, book i) give the numbers 1065, the value of the first born. if it be so, then in 1065 we have the famous jehovah's name, the jve or jave, or jupiter, and by change of[[hebrew] to[[hebrew] or h to n, then[[hebrew] or the latin jun or juno, the base of the chinese riddle, the key measuring numbers of sni (sinai) and jehovah coming down on that mount, which numbe

s light too resplendent for either human intellect or mortal eye to grasp and see" its primal emanation is eternal light, which, from having been previously concealed in darkness was called to manifest itself and thus was formed ormazd, the "king of life" he is the "first-born" in boundless time, but, like his own antitype (pre-existing spiritual idea, has lived within darkness from all eternity. the six amshaspends (seven with himself, chief of all, the primitive spiritual angels and men are collectively his logos. the zoroastrian amshaspends create the world in six days or periods also, and rest on the seventh; whereas that seventh is the first period or "day" in esoteric philosophy (primary creation in the aryan cosmogony. it is that intermediate aeon which is the prologue to creation

vedas when speaking of arani, it would mean something higher than simply a gross sexual conception. a hymn to agni in the veda is cited as example "here is the pramantha, the generator is ready. bring the mistress of the race (the female arani. let us produce agni by attrition, according[[footnote(s* the italics are ours; they show how assumptions are raised to laws in our day[[vol. 2, page] 527 the six brothers of krishna. to ancient custom- which means no worse than an abstract idea expressed in the tongue of mortals. the "female arani" the mistress of the race, is aditi, the mother of the gods, or shekinah, eternal light- in the world of spirit, the "great deep" and chaos; or primordial substance in its first remove from the unknown, in the manifested kosmos. if, ages later, the same e

BLAVATSKY H P COSMOGENESIS

from mineral and plant, up to the holiest archangel (dhyani-buddha. the pivotal doctrine of the esoteric philosophy admits no privileges or special gifts in man, save those won by his own ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. this is why the hindus say that the universe is brahma and brahm, for brahma is in every atom of the universe, the six principles in nature being all the outcome- the variously differentiated aspects- of the seventh and one, the only reality in the universe whether cosmical or micro-cosmical; and also why the permutations (psychic, spiritual and physical, on the plane of manifestation and form, of the sixth (brahm the vehicle of brahma) are viewed by metaphysical[[footnote(s[[footnote continued from previo

of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this

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

d lecturer forthwith informs his audience that "we learn from lalita-vistara that various forms of bodily torture, self-maceration, and austerity were common in gautama's time) but the lecturer seems quite unaware that this kind of torture and self-maceration is precisely the lower form of yoga, hatha yoga, which was "little known" and yet so "common" in gautama's time* it is even argued that all the six darsanas (schools of philosophy) show traces of buddha's influence, being either taken from buddhism or due to greek teaching (see weber, max muller, etc) we labour under the impression that colebrooke "the highest authority" in such matters, had long ago settled the question by showing, that "the hindus were in this instance the teachers, not the learners[[vol. 1, page] 48 the secret doct

re allowed to survive for public use and property only because they were and are absolutely unintelligible to the masses. otherwise they would have disappeared from circulation as long ago as the days of akbar- stanza iii- continued. 5. the root remains, the light remains, the curds remain, and still oeaohoo (a) is one (b (a) oeaohoo is rendered "father-mother of the gods" in the commentaries, or the six in one, or the septenary root from which all proceeds. all depends upon the accent given to these seven vowels, which may be pronounced as one, three, or even seven syllables by adding an e after the letter "o" this mystic name is given out, because without a thorough mastery of the triple pronunciation it remains for ever ineffectual (b) this refers to the non-separateness of all that liv

great primordial and universal mystery, and it is not easy to make it clear. there is a passage in the bhagavatgita (ch. viii) wherein krishna, speaking symbolically and esoterically, says "i will state the times (conditions. at which devotees departing (from this life) do so never to return (be reborn, or to return (to incarnate again. the fire, the flame, the day, the bright (lucky) fortnight, the six months of the northern solstice, departing (dying) in these, those who know the brahman (yogis) go to the brahman. smoke, night, the dark (unlucky) fortnight, the six months of the southern solstice (dying) in these, the devotee goes to the lunar light (or mansion the astral light also) and returns (is reborn. these two paths, bright and dark, are said to be eternal in this world (or great

e the highest beings on the scale of existence. they are the archangels of christianity, those who refuse- as michael did in the latter system, and as did the eldest "mind-born sons" of brahma (veddhas- to create or rather to multiply- stanza iv- continued. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies (dhyan chohans: the one from the egg, the six and the five (a; then the three, the one[[vol. 1, page] 89 the vehicle of the universe. the four, the one, the five- the twice seven, the sum total (b. and these are: the essences, the flames, the elements, the builders, the numbers, the arupa (formless, the rupa (with bodies, and the force or divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred ani

eda it is said "that, the one lord of all beings. the one animating principle of gods and man" arose, in the beginning, in the golden womb, hiranyagarbha- which is the mundane egg or sphere of our universe. that being is surely androgynous, and the allegory of brahma separating into two and recreating in one of his halves (the female vach) himself as viraj, is a proof of it "the one from the egg, the six and the five" give the number 1065, the value of the first-born (later on the male and female brahma-prajapati, who answers to the numbers 7, and 14, and 21 respectively. the prajapati are, like the sephiroth, only seven, including the[[footnote(s* the 4, represented in the occult numerals by the tetraktis, the sacred or perfect square, is a sacred number with the mystics of every nation a

ld (our[[footnote(s[[footnote continued from previous page] author of "maconnerie occulte "occult sciences having discovered through astronomical calculations that the number of the planets must be seven, the ancients were led to introduce the sun into the scale of the celestial harmonies, and make him occupy the vacant place. thus, every time they perceived an influence that pertained to none of the six planets known, they attributed it to the sun. the error only seems important, but was not so in practical results, if the ancient astrologers replaced uranus by the sun, which is a central star relatively motionless, turning only on its axis and regulating time and measure; and which cannot be turned aside from its true functions. the nomenclature of the days of the week is thus faulty "th

some real esoteric teaching is given in the "symbolism" he who is prepared for it will understand the hidden meaning- stanza v- continued. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom (mineral atoms) that float and thrill with joy in their radiant dwellings (gaseous clouds, and forms therewith the germs of wheels. he places them in the six directions of space and one in the middle- the central wheel (a (a "wheels" as already explained, are the centres of force, around which primordial cosmic matter expands, and, passing through all the six stages of consolidation, becomes spheroidal and ends by being transformed into globes or spheres. it is one of the fundamental dogmas of esoteric cosmogony, that during the kalpas (or aeon

BLUE EQUINOX

me back, invisible, formless, but of great strength, so that i yearn and open my arms (as it were) but am not satisfied; and so i turn and direct it towards that formless vision of adonai within. maybe, some day a spark will fire it and it will break loose& then [this sounds very good indeed..o.m] aug. 27. the most perfect peace i have experienced for a long time. sep. 1. this is the last day of the six months. nov. 9. nearly two months since i made an entry. will write down a few of the events that i remember during that time. have done some slight morning and evening practice almost every day. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for students

y. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for studentship, and w. has at last written and asked re probationer-ship. have heard finally from fra p.a. and answered his letter. nov. 26, 11:40 to 11:55 p.m. meditation on love. commenced with sending love to the six directions of space (see training of the mind, the equinox, vol. 5. became identified with love to the exclusion of all other ideas. it is verily a dew which dissolves thought [dangerous, though, for a beginner. often means little more than the maudlin benevolence of one who has dined too well. fill yourself with love, and it will flow out of its own accord..o.m] nov. 27. letter from chanc

possible to describe, and as a general rule it completely discharges the energy of the adept, leaving him weaker than an attack of malaria would do; but if the practice has been right, this soon passes off, and the experience has this advantage, that one is far hess troubled with minor phenomena than before. it is just possible that this is referred to in the apocalypse xvi, xvii, xviii. 41. when the six are slain and at the master.s feet are laid, then is the pupil merged into the one, becomes that one and lives therein. the note tells that this refers to the six principles, so that the subject is completely changed. by the slaying of the principles is meant the withdrawal of the consciousness from them, their rejection by the seeker of truth. sabhapaty swami has an excellent method on th

ault of language, partly it is due to the fact that the condition of arhat is quite beyond thought. he is beyond the abyss, and there a thing is only true in so far as it is self-contradictory. the arhat has no self to be blissful. it is much simpler to consider it on the lines given in my commentary to the last verse. the two paths 51 41. to live to benefit mankind is the first step. to practice the six glorious virtues is the second. 42. to don nirmanakaya.s humble robe is to forego eternal bliss for self, to help on man.s salvation. to reach nirvana.s bliss but to renounce it, is the supreme, the final step.the highest on renunciation.s path. all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist

love are here used in their technical sense, agap .love is the law, love under will. both agap and thelema(.will) add to 93, which identifies the seven portals 79 them qabalistically. this love is not a sloppy feeling of maudlin sentimental kindness. the majority of people of the christian science, theosophical, new thought type, think that a lot of flabby thoughts, sending out streams of love in the six quarters, and so on, will help them. it won.t. love is a pure flame, as swift and deadly as the lightning. this is the kind of love that the student needs (subsection ii) the .key. here spoken of has been thoroughly explained in thien tao in konx om pax, but there is a peculiar method, apart from this plane, and easily understood by the equilibrium by which things can be done which bear no

BOOK OF PLEASURE

f self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute the book o

the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by believing as the "neither-neither" process. you are fire yet you

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

for all and sympathy for none. 6: meditation finally, you must master the silence in which the higher self speaks. as i discussed in the previous lesson, it is through meditation that you learn to concentrate and focus your attention on the higher level. the daily session of meditation clears the cluttered mind and produces the clear channel that can be used at will. as you continue to work with the six steps outlined above, the channel will gradually begin to clear, and bits of information will start to filter through. usually the process is so gradual that you may not even detect it at first. many times the initial clues are bits of knowledge that have no consciously known source. they may be completely new ideas, concepts or realization of new truths. channel opening can also be expres

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

o what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the six

r an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an important issue that needs energy. they are effective against drought, global warm

cense to the east of the ring, saying: i light this incense that love will be compassionate, ever supportive, accepting of frailties and based on love of the real person, not worshipping the ideal of loving, nor demanding the perfect lover. you can adapt the pledges according to the focus you give the ritual and even rewrite them entirely to express your purpose* take the ring and pass it through the six incenses in turn, saying for each ring of faith: love i pledge, truth i offer, care and kindliness. ring of promise, love i ask, truth i seek, into eternity if right may it be* return the ring to the centre, and bind it with six loose knots of ivy or ribbon, saying: do not bind, join heart and mind, hold safe we two, till life is through, love without end, my dearest friend. i call you [na

l tables or plinths, or have floor-standing candle-holders. green is for earth, midnight, winter and the north. place the candle at the 12 o'clock position on a clock, aligned with magnetic north (use a compass if necessary. yellow is for air, dawn, spring and the east. place the candle at the three o'clock position. red, orange or gold is for fire, noon, summer and the south. place the candle in the six o'clock position. blue is for water, dusk, autumn and the west. place the candle in the nine o'clock position. light elemental candles after the altar candles if they are within the circle, but before any wish or astrological candles, and begin in the north. if you wish, you can light each candle as its guardian of the quarter is invoked (see page 200) and thus called in the ascending flam

CHRONOLOGIA RORISPERGIUS

he encyclopedia of the brethren of purity (ihw n al-saf. king alfonso the wise of castile orders translation of alchemical texts from arabic. he is supposed to have written tesoro a treatise on the philosophers' stone. 1257 franciscan friar bonadventura d'iseo's 'liber compostella' provides some alchemical recipes 1257-67, writes the soul's journey into god while meditating on francis's vision of the six-winged seraph; he also writes an authoritative life of saint francis to replace earlier versions. bonaventure believed that st. francis's order would inherit the 'key of david' given to the angel of philadelphia. 1258- hulagu khan destroys baghdad; mongols destroy mesopotamia, the mother of civilization. fl 1259-1285 guilhem de cervera troubadour. 1259 peter de abano [pietro d'abano, itali

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

y, where we were soon led; and we did not stay long there, for the royal procession was just ready, yet without any music at all. the unknown duchess who was with us yesterday went in front, wearing a small and costly coronet, appareled in white satin. she carried nothing but a small crucifix which was made of a pearl, and this very day wrought between the young king and his bride. after her went the six aforementioned virgins in two ranks, who carried the king s jewels belonging to the little altar. next to these came the three kings. the bridegroom was in the midst of them in a plain dress, but in black satin, after the italian fashion. he had on a small round black hat, with a little pointed black feather, which he courteously took off to us, so to signify his favour towards us. we bowe

ar enjoyment of the royal persons, so (the evening also drawing near already) they departed together in their aforementioned order. but we were to attend the royal persons up the winding stairs into the aforementioned hall, where the tables were already richly furnished, and this was the first time that we were invited to the king s table. the little altar was placed in the midst of the hall, and the six royal ensigns previously mentioned were laid upon it. at this time the young king behaved himself very graciously towards us, but yet he could not be heartily merry; although he now and then discoursed a little with us, yet he often sighed, at which the little cupid only mocked, and played his waggish tricks. the old king and queen were very serious; only the wife of one of the ancient kin

ck velvet, the floor was covered with black velvet, with which also the ceiling above was overspread (all this page 56 being prepared beforehand. after that the tables were also removed, and all seated themselves round about upon the form, and we also put on black habits. in came our president again, who had before gone out, and she brought with her six black taffeta scarves, with which she bound the six royal persons eyes. now when they could no longer see, six covered coffins were immediately brought in by the servants, and set down in the hall; also a low black seat was placed in the middle. finally, there came in a very coal-black, tall man, who bore in his hand a sharp axe. now after the old king had first been brought to the seat, his head was instantly whipped off, and wrapped in a

sharp axe. now after the old king had first been brought to the seat, his head was instantly whipped off, and wrapped in a black cloth; but the blood was received into a great golden goblet, and placed with him in this coffin that stood by; which, being covered, was set aside. thus it went with the rest also, so that i thought it would at length have come to me too, but it did not. for as soon as the six royal persons were beheaded, the black man went out again; another followed after him, and beheaded him too just before the door, and brought back his head together with the axe, which were laid in a little chest. this indeed seemed to me a bloody wedding, but because i could not tell what was yet to happen, for the time being i had to suspend my understanding until i had further resolved

were all full of lights. above each of them on the top hovered a flame that passed to and fro, and page 57 sometimes descended right down, so that i could easily judge that it must be the spirits of the beheaded. now these ships gently approached land, and each of them had no more than one mariner. as soon as they had come to shore, i saw our virgin with a torch going towards the ship, after whom the six covered coffins were carried, together with the little chest, and each of them was secretly laid in a ship. so i awakened my page too, who greatly thanked me, for, having run up and down a lot all day, he might have slept through this altogether, though he knew quite well about it. now as soon as the coffins were laid in the ships, all the lights were extinguished, and the six flames passe

journey, coming in all in black velvet, yet she still carried her branch of laurel. her virgins too had their branches. now all things being ready, the virgin asked us first to drink something, and then presently to prepare for the procession, so we did not tarry long but followed her out of the hall into the court. in the court stood six coffins, and my companions thought nothing other than that the six royal persons lay in them, but i well observed the device. yet i did not know what was to be done with these others. by each coffin were eight muffled men. now as soon as the music began (it was so mournful and dolesome a tune, that i was astonished at it) they took up the coffins, and we (as we were ordered) had to go after them into the aforementioned garden, in the middle of which was e

life again; and therefore without delay to rise up with her, to journey to the tower of olympus, to fetch from there medicines useful and necessary for this purpose. this we soon agreed to, and followed her through another little door right to the shore. there the seven aforementioned ships stood all empty, on which the virgins stuck up their laurel branches, and after they had distributed us in the six ships, they caused us thus to begin our voyage in god s name, and looked upon us as long as they could have us in sight, after which they, with all the watchmen, returned into the castle. our ships each had a peculiar device. five of them indeed had the five regular bodies, each their own, but mine, in which the virgin sat too, carried a globe. thus we sailed on in a particular order, and

d much more strange, for he was all blue, except the head, which remained white. herewith our work on this storey was performed, and we (after the virgin with her blue bird was departed from us) were called up through the hole to the sixth storey, where we were greatly troubled. for in the middle was placed a little altar, in every way like that in the king s hall above described. upon this stood the six aforementioned particulars, and he himself (the bird) made the seventh. first of all the little fountain was set before him, out of which he drunk a good draught. afterwards he pecked the white serpent until she bled a great deal. this blood we had to receive into a golden cup, and pour it down the bird s throat, who was greatly averse to it. then we dipped the serpent s head in the founta

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ent of its underlying principles. all they would have to do was to merge all these autonomous institutions into a single federal administration and then proclaim a united states of europe."23 monnet and his plotters tried to introduce a european army under their central command. they called for disarmament by the nations and the creation of one army. the same is happening today on a global scale. the six members of the coal and steel community signed a treaty to this effect in 1952, but it failed to materialise when the french parliament refused to accept it. still, on march 25th 1957, the six did sign the two treaties of rome to create the european economic community or common market, and the european atomic energy community (euratom. the negotiations for the treaties of rome were control

under lord carrington in the run up to the falklands war. one of the people who helped to whip up the atmosphere which led to the demise of mrs thatcher, was sir geoffrey (now lord) howe (comm 300, a former president of the european council of ministers. so what awaits us now, unless we get off our backsides very quickly? a europe of regions controlled by the unelected european commissioners and the six members of the executive board of the european central bank who will have control of the single currency and the reserves of each member 'state. these six people, who will control the whole of the european union, shall "be appointed from among persons of recognised standing and professional experience in monetary or banking matters (maastricht treaty, article 109a, page upuem/ eu41) in the

DAVID ICKE THE BIGGEST SECRET

learly knew and trusted,because he opened his door to them and a bell alarm gelis had installed was not activated.despite the violence of his death and the intense struggle which preceded it, his body wasleft neatly laid out on the floor in almost ritualistic fashion.32 in his church at coutaussawere the now familiar symbols, the lion paws, the grapes and the vine, and a form of thestar of david, the six pointed star, with one triangle superimposed on the other instead ofbeing interweaved as normal. exactly the same symbol was found on saunieresbookplate.33 on geliss grave, topped by a maltese/templar cross, is the word assassineand the headstone is adorned with a rose, the symbol of the rosicrucians and of prematuredeath. sauniere died following a stroke in 1917. the stroke happened on ja

self the head of the new church in the act of supremacy of 1534 andunleashed a bloody purge against roman catholics. henry was succeeded by his onlyson, edward, but after he died at the age of 15, he was replaced by henrys daughter,mary. she was a staunch roman catholic who earned the title bloody mary for herpurge of protestants. mary had secured the throne by executing her rival, lady janegrey, the six-day queen. with marys death came the legendary reign of elizabeth i,henrys daughter by anne boleyn. elizabeth executed her rival, mary queen of scots,from the house of stuart, and elizabeth proceeded to restore the church of englandwith herself as supreme head. she ordered a purge against catholics which was to earnher the title of bloody elizabeth. nice family.162it was against this backd

russian revolutionaries were called the reds. on the shield was a hexagram, a star ofdavid or seal of solomon and this same symbol is now on the flag of israel. peoplethink it is a jewish symbol because of its name and use, but this is nonsense. one wasfound on the floor of a 1,200 year old muslim mosque which stood on the site of presentday tel aviv.1 the jewish writer, o.j. graham, in his work, the six pointed star, says..the six pointed star made its way from egyptian pagan rituals of worship, to the goddessashteroth and moloch. then it progressed through the magic arts, witchcraft (includingarab magicians, druids and satanists. through the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parlia

rhood have weaved their web ofdeceit from the ancient world to the present day, but because they wear smart suits inpublic and save their long robes and satanic masks for their private rituals, most peoplefind it almost impossible to comprehend the truth of what is going on before their eyes.216 sources1hirsch m. goldberg, the jewish connection (stein and day, new york, 1976, p 197.20. j. graham, the six pointed star, quoted by fritz springmeier in the top 13 llluminatibloodlines (springmeier, 5316 s.e lincoln, oregon, usa, 1995, p 184.3this is quoted in many books and rothschild histories including secret societies and theirpower in the 20th century by jan van helsing. it was published by ewertverlag, gran canaria,spain, in 1995. quote is on page 39.4the templar revelation, p 131.5the top

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

f the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic

DION FORTUNE MYSTICAL QABALA

r levels into which the qabalists divide manifestation. 18. these four levels permit of yet another grouping of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as re

concretion in form, and their submission to the disintegrating influences of death in order that their substance may be utilised again. the form into which they have been organised by the slow processes of evolution has served its purpose, and the force must be set free; this is the spiritual significance of the processes of excretion, putrefaction, and decomposition, 17. the svadisthana chakra, the six-petalled lotus, at the base of the generative organs, is assigned by general fuller to yesod. this agrees with the western tradition, which assigns yesod to the reproductive organs of the divine man; its astrological correspondence with the moon, diana-hecate, also agrees with this attribution. crowley, though assigning yesod to the phallus in column xxi of "777" assigns the svadisthana lo

mystical qabala page 98 "there is a tide in the affairs of men which taken at the flood leads on to fortune" 14. binah is the primordial root of matter, but the full development of matter is not found till we arrive at malkuth, the material universe. we shall see repeatedly in the course of our studies that the three supernals have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of the higher triad, and these hints have a deep significance. binah links with malkuth as the root with the fruit. this is indicated in the yet ziratic text of malkuth, in which it says "she sitteth upon the throne of binah" it is for this reason that a hard and fast attribu

god. mystical qabala page 129 2. macrocosmically, that is to say from the kether standpoint, tiphareth is the equilibrium of chesed and geburah; microcosmically, that is to say from the point of view of transcendental psychology, it is the point where the types of consciousness characteristic of kether and yesod are brought to a focus. hod and netzach equally find their synthesis in tiphareth. 3. the six sephiroth, of which tiphareth is the centre, are sometimes called adam kadmon, the archetypal man; in fact, tiphareth cannot rightly be understood save as the central point of these six, wherein it rules as a king in his kingdom. it is these six which, for all practical purposes, constitute the atchetypal kingdom which lies behind the kingdom of form in malkuth and completely dominates and

tion on the planes of form in the child aspect of tiphareth, the incarnated god grows to manhood and becomes the redeemer. in other words, having obtained incarnation by means of matter in a virgin state, i.e. mary, marah, the sea, the great mother, binah, a supernal, as distinguished from the inferior mother, malkuth, the developing god-manifestation, is for ever striving to bring the kingdom of the six central sephiroth into a state of equilibrium. 13. when the glyph of the fall is represented upon the tree it is interesting to note that the heads of the great serpent that rises out of chaos only come as far as tiphareth and do not overpass it. 14. the redeemer, then, manifests in tiphareth, and is for ever striving to redeem his kingdom by re-uniting it to the supernals across the gulf

e symbol of malkuth is the double cube, which symbolises "as above, so below" 93. the pyramid symbolises the perfected man, broad-based on earth and tapering to unity in the heavens; in other words, the ipsissimus. the truncated pyramid symbolises the initiated adept, or adeptus minor, who has passed within the veil but has not yet completed his grades. this pyramid, to whose six sides correspond the six central sephiroth which constitute adam kadmon, or the archetypal man, is completed by the addition of the three supernals which terminate in the unity of kether. 94 the sixes of the tarot suits are also assigned to tiphareth, and in them the harmonious and balanced nature of this sepbirah shows clearly. the six of wands is the lord of victory. the six of cups, the lord of joy. even the ma

rchetypal man, is completed by the addition of the three supernals which terminate in the unity of kether. 94 the sixes of the tarot suits are also assigned to tiphareth, and in them the harmonious and balanced nature of this sepbirah shows clearly. the six of wands is the lord of victory. the six of cups, the lord of joy. even the maleficent suit of swords is tuned to harmony in this sphere, and the six of swords is known as the lord of earned success- that is to say, success achieved after struggle. the six of pentacles is material success; in other words, power in equilibrium. part iii chapter xxi the four lower sephiroth mystical qabala page 147 1. the ten holy sephiroth, when arranged upon the tree of life in their traditional pattern, fall into three main horizontal divisions, as wel

uce all things to terms of form, instead of resolving them into terms of force. 4. the lowest functional unit on the tree of life consists [page 216] not of a triangle, but of a quaternary, and this quaternary is said by the qabalists to have been affected by the fall, the head of leviathan rising out of ihe abyss to a point between yesod and tiphareth. beyond this it was not permitted to go, and the six higher sephiroth retained their innocency. in other words, the four lower sephiroth belong to the planes of form, wherein force is no longer free-moving, but "cabined, cribbed, confined; only to be freed by works of destruction. 5. tiphareth, as has already been seen, is the centre of equilibrium of the tree. equilibrium gives rise to stability, and stability to cohesion. from now onwards

the level of malkuth whereby food and water are received into the body as nutriment and rejected as excreta, which is the food of the vegetable kingdom under the polite name of manure-so is there an intake and output between the etheric double and the astral light, and [page 230] between the astral body and the mind side of nature, and 50 on up the planes, with the subtler factors represented by the six higher sephiroth. the essence of the magical qabalah, which is the practical application of the tree of life, is to develop these magnetic circuits of the different levels) and so strengthen and reinforce the soul. just as the physical body is nourished by eating and drinking, and kept healthy by adequate excretion, which might be called the operations of the sphere of malkuth, so is the s

not know, but one thing is certain, when the great angel of the tarot has been contacted, the cards are remarkably revealing. 73. having considered the general principles of the sphere of malkuth, we are now in a position to study its special symbolism with profit. 74. it is called the kingdom in other words, the sphere ruled by the king-and the king is the title of microprosopos, who consists of the six central sephiroth, excluding the three supernals. we may regard malkuth, or the material sphere, as the sphere of manifestation of these six central sephiroth, which themselves are emanated by the three supernals. everything then, ends in malkuth, even as everything begins in kether. 75. the magical image of malkuth is a young woman, crowned and veiled; this is the isis of nature, her face

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dy. under these circumstances, the new inhabitant of the astral sphere sees only the worst of it, and also only the worst of his fellow inhabitants, even though they are not in so low a state as himself. this state is not eternal, and in accordance with the evolutionary process, according to theosophists, the gross sheath of astral matter wears slowly away, and the individual remains clothed with the six less gross sheaths. these also, with the passage of time, wear away, being resolved into their compound elements, and at last when the final disintegration of the least gross sheath of all takes place, the individual leaves the astral world and passes into the mental. however, this rearrangement of the astral body is not inevitable, and those who have learned and know are able at physical

ity i lend my aid to the stranger who is speaking. it is hard to put such a psychological condition into words. i have the consciousness that my brain is being used by a stranger all the time. it is just as if an endless telegram is being tapped out on it. like any other mediumistic faculty, automatic writing may appear at a very early age. mr. wason, a well-known spiritualist from liverpool, saw the six-month old son of kate fox- jencken, write: i love this little child. god bless him. advise his father to go back to london on monday by all means. susan. susan was the name of mr. wason s wife. myers and hodgson saw a girl of four write the words, your aunt emma. celina, a child of three and a half, wrote in the presence of drs. dussart and broquet: i am glad to manifest through a charming

ied before forming the circles, for some delicate women have masculine qualities, while some strong men are, morally speaking, women. a table is placed in a clear and ventilated spot; the medium is seated at one end and entirely isolated; by his calm and contemplative quietude he serves as a conductor for the electricity and it may be noted that a good somnambulist is usually an excellent medium. the six electrical or negative dispositions, which are generally recognized by their emotional qualities and their sensibility, are placed at the right of the medium, the most sensitive of all being next to him. the same rule is followed with the positive personalities, who are at the left of the medium, with the most positive among them next to him. in order to form a chain, the twelve persons ea

d dickens and his last novel. now it is evident, stated flournoy, that if he had not read dickens he would most probably have boasted of his accomplishment, because that would have rendered his performance much more extraordinary. let us not forget, he finally remarked, that the medium had two and a half years to imbibe the original work of the author, and in letting this simmer .without counting the six months afterwards employed in automatic writing. three years in all were completed. we must confess that this greatly reduces its marvelous character. even sir arthur conan doyle, in his book the edge of the unknown (1930, concludes that the actual inspiration of dickens is far from being absolutely established. it reads like dickens gone flat. in the same book he recorded some personally

ed before forming the circles, for some delicate women have masculine qualities, while some strong men are, morally speaking, women. a table is placed in a clear and ventilated spot; the medium is seated at one end and entirely isolated; by his calm and contemplative quietude he serves as a conductor for the electricity, and it may be noted that a good somnambulist is usually an excellent medium. the six electrical or negative dispositions, which are generally recognised by their emotional qualities and their sensibility, are placed at the right of the medium, the most sensitive of all being next him. the same rule is followed with the positive personalities, who are at the left of the medium, with the most positive next to him. in order to form a chain, the twelve persons each place their

oor flew open and he was alone. the story of the haunted vaults at barbados sounds like fiction, yet commander r. t. gould, r.n, assures us in his book oddities: a book of unexplained facts (1928) that it is a true tale. time after time, heavy leaden coffins were found standing on end and tossed about as if by the hand of a giant. lord combermere, governor of barbados, decided to test the matter. the six coffins of the haunted vault were placed in order, a stone weighing five tons was cemented into the doorway and combermere and others placed their seals on the vault. on april 18, 1820, eight months later, the vault was opened. the sand on the floor bore no mark, yet the six coffins were found thrown all over the vault. a recurring spectral light, subsequently named the fire of st. bernard

four or eight, as in the second phase. after these three counts, the second heap will contain (5 or 9 (4 or 8 (4 or 8. these three figures indicate the bottom line of the appropriate hexagram (i.e, unbroken or broken, and whether moving or not. the 49 sticks are then bunched together again and the whole process repeated to discover the second line from the bottom of the hexagram, and so on until the six lines have been found. a table of interpretations of the upper and lower trigrams can then be consulted. a quicker system of divining the appropriate hexagrams involves tossing six coins; a set of i ching playing cards has been marketed in the united states, permitting an even more rapid divination. there are several translations currently available, and it is advisable to study more than

manifests in all ways in those [devotees] blessed with genius who keep thee, o shakti [power] of shiva, the de- encyclopedia of occultism& parapsychology. 5th ed. kundalini 881 stroyer of kamadeva [god of love] constantly in mind, as shining with the stainless luster of the moon in the head (3-12. o goddess, rising from the cavity of muladhara [chakra or center at the base of the spine, piercing the six lotuses [chakras] like a flash of lightning, and then flowing from the moon into the immovable sky-like center [in the head] as a stream of supreme nectar, thou then returnest [to thy abode (4-6. these descriptions, in context, indicate that kundalini is considered to be the creative force expressed in procreation. it is also responsible for mystical enlightenment when sublimated by rising

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

eturn to spiritual life. people were recommended to give up watching television, and return instead to a life of prayer, fasting, and penance. the world had advanced civilization but had lost god. it was prophesied that russia would come to glorify the name of god. as with apparitions elsewhere, it was said that there would be a visible sign left on the hill. the visions have now ceased so far as the six children are concerned. ivanka received her last secret from the virgin in may 1985, and in early 1987 married. mirjana took up the study of agriculture at the university of sarajevo. ivan s apparitions ceased when he was enlisted for a year of military service. vicka became ill with an inoperable brain tumor. jakov was still at school in 1986. marija planned to become a nun. the fascinati

dings of exactly to which events and persons nostradamus was making reference. among the most famous of quatrains is one often seen as referring to the london fire of 1666 (though more critical interpreters see a reference to the burning of protestants by queen mary i of england, a contemporary of nostradamus: the blood of the just shall be wanting in london, burnt by thunderbolts of twenty three the six(es, the ancient dame shall fall from [her] high place, of the same sect many shall be killed. nostradamus died in june 1566 of congestive heart failure. he was succeeded by a colleague, jean-aime de chavigny, also a physician, who immediately began work on a biography. de chavigny also published his interpretations of 126 of the quatrains. over the centuries a number of additional interpre

gin the journey down a path, the individual first must be wholeheartedly devoted to this service. at the entrance to the probationary path, one becomes the chela or disciple of one of the masters or perfected beings who have all finished the great journey, and one must devote oneself to acquiring four qualifications, which are (1) knowledge of what only is real (2) rejection of what is unreal (3) the six mental attributes of control over thought, control over outward action, tolerance, endurance, faith, and balance; and (4) the desire to be one with god. during the period of efforts to acquire these qualifications, the chela advances in many ways. the master imparts wise counsel and teaches the chela through meditation how to attain divine heights unthought of by ordinary human beings. the

ature (vol. 11) that in a sitting with home the name of her deceased child was rapped out and that home predicted the hearing of raps in her own house. the prediction not only came true, but when a friend called her attention to it she found the little boot of her child (kept in a locked box in a bureau) from which the raps appeared to proceed, imprinted by a perfect star with a letter at each of the six points forming the name stella, as the deceased was called. not even the family of the countess knew anything of the box and home, to whom she was an utter stranger, was never in her house. interconnection of psychic phenomena according to the hypothesis of spirit communication, raps represent the most primitive form of such communication. they may be manifest independently or through the

fulfilled, and that there still remained to him more than a twelve-month. but the devil reminded him that at the beginning of his pontificate he had condemned a man who, according to the laws, was too young by a year to suffer death, and that he had nevertheless caused him to be executed, saying that he would give him a year out of his own life; that this year, added to the other five, completed the six years which had been promised to him, and that in consequence he did very wrong to complain. sextus, confused and unable to make any answer, remained mute, and turning himself towards the ruelle of his bed, prepared for death in the midst of the terrible mental agitation caused by the remorse of his conscience. de thou added, for the rest, i only mention this trait as a rumor spread by the

ascendency. writing of talismans in his book the occult sciences (1891, a. e. waite stated: 1. the talisman of the sun must be composed of a pure and fine gold, fashioned into a circular plate, and well polished on either side. a serpentine circle, enclosed by a pentagram must be engraved on the obverse side with a diamond-pointed graving tool. the reverse must bear a human head in the centre of the six-pointed star of solomon, which shall itself be surrounded with the name of the solar intelligence pi-rhe, written in the characters of the magi. this talisman is supposed to insure to its bearer the goodwill of influential persons. it is a preservative against death by heart disease, syncope, aneurism, and epidemic complaints. it must be composed on a sunday during the passage of the moon

alisman is itself enclosed in a satchel of the same material. 5. the talisman of jupiter must be formed of a circular plate of the purest english pewter, having the dimensions of an ordinary medal, and being highly polished on either side. the image of a four-pointed crown in the centre of a pentagram must be engraved on the obverse side. on the other must be the head of an eagle in the centre of the six-pointed star of solomon, which must be surrounded by the name of the planetary genius pi-zeous, written in the arcane alphabet. this talisman must be composed on a thursday, during the passage of the moon through the first ten degrees of libra, and when it is also in a favourable aspect with saturn and jupiter. the consecration consists in its exposure to the smoke of a perfume composed of

clopedia of occultism& parapsychology. 5th ed. 1630 vedanta vedanta is the highest teaching of the vedas (veda means knowledge, the ancient sanskrit scriptures of india. there are four vedas: the rig-veda, the yajur-veda, the sama-veda, and the artharva-veda, which are comprised of hymns, ritual texts, and philosophical treaties that are regarded as divine revelation. vedanta is considered one of the six darshanas (viewpoints) of orthodox hinduism. however, it is not simply a formal instruction but a revelatory experience of transcendental consciousness. in 1893, swami vivekananda appeared like an eastern comet in the western spiritual sky and made a startling appearance at the parliament of religions at the chicago world s fair. with him, he brought news of yoga and vedanta; since then, y

the existence of many spiritual disciplines and practices in india allowed for a multitude of forms and beliefs. most religious systems are aligned to one or more forms of yoga, though most commonly they will emphasize one of the traditional spiritual paths. some would judge the adoption of a particular spiritual path to be linked to age, occupation, personality, or a particular interest in life. the six principle branches of yoga are: bhakti yoga bhakti yoga is the path of love and devotion. an individual with an emotional temperament can transform those emotions, to be absorbed in spiritual service instead of being attached to physical or sensory gratification. love can be centered on a familiar form of god, a great saint, or some great task in life. in bhakti yoga, the whole universe, w

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rominent role in the qabalah than they do in the tantras. 3' 8: h" 2: 2 2:e 8% 2 f# chakra system the kundalini, as chitshakti (the energy of consciousness, awakens and ascends the chakric tree, opening the chakric lotuses along the sushumna on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/ab

rmonuclear fires that generated suns. the suns eventually consume a critical amount of mass through the process of nuclear fission, whereby they either burn out or assume new forms. the universe continues to expand in a four-dimensional space-time continuum until it reaches a point where it starts to contract and return to its original condition. the expansion of the everlasting arms that connect the six directional sefiroth to one another around the periphery of the double pyramid tree of life delineated in the sefer yetzirah, and the movement of the chayot in the chariot of the book of ezekiel allude to the same idea. in the hindu holy books known as the vedas, we find another analogy to modern cosmology in the comparison of the creator to a spider that weaves a web and then retrieves it

n the work of the chariot trust speculated further on the correlation between torah b reshith 1:1-4 and modern scientific cosmology. his exegesis is presented in appendix b. it is based upon a different breakdown of the letter sequence of the first line of torah b reshith. this breakdown includes an alternative rendering of the first word of the torah as bara-shith i.e. it created six, reflecting the six symmetry breaks of modern quantum physics.42 some other authors have also speculated on the correlation between qabalistic formulations and the components of particle physics.43 another core idea in modern cosmology that finds its counterpart in qabalistic doctrine is that time is relative and subject to compression and expansion. the first chapter of torah b reshith describes the seven da

tself, the work of the chariot translator attributed authorship of the sefer yetzirah to master abraham in the nineteenth century bce. an adjunctive note to the translation points out that the procession of the equinoxes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve hebrew months (with no variations in the six texts considered) occurred during the time of abraham, circa 4000 years ago. allowing for 4' 8: h" 2: 2 2:e 8% an optimal variation of plus or minus 800 years ago, it is still not anywhere within the range of medieval times. a check on the data logs of the old chaldeans, egyptians, and greeks indicated that no one had astronomical knowledge of the procession (until about 1700 ce. the sefer

. the sefer yetzirah is the first mystical manual on, and possibly the source text for, the original hebrew alphabet. its chapters explain the significance of the twenty-two letters and ascribe various attributes to them. it is second only to the sefer hashmoth as the most prolific source of distinct forms of the tree of life. the first chapter of the book is the earliest known textual source for the six-pointed symbol known as the star of david. the six-pointed star has come to be seen as a flat, twodimensional symbol of two interlocking triangles. the sefer yetzirah, however, presents the star as a three-dimensional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qa

of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the spheres (called sefiroth) on the tree (the other set comes from the sefer hazohar. the names for the sefiroth in the sefer yetzirah are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer hazohar, the sefer yetzirah stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, and for its wealth of mystical allusions. for a mystical q

tree.19 with the dissolution of the small face universe, the two faces are said to return to the condition of seeing face-to- face. the four heads of messiah and the nature of the messianic advent of the lord hvhy will be discussed more fully in a later section. 53' 8: h" 2: 2 2:e 8% in addition to the four sefiroth of the inner court, the tree has six directional sefiroth. in the sefer yetzirah, the six directional sefiroth are aptly named above, below, east, west, north and south. in the zohar, they are respectively called crown, foundation, wisdom, glory, understanding, and victory. in the merkabah literature, four of the directional sefiroth are correlated with chayot (tvyx, living beings, sing. hyx, chayah, and are also referred to as the legs of the throne. and elohim said the waters

r mosheh, the sefer yetzirah (book of formation) is the oldest book of the written mystical qabalah, dating to the times of and attributed to master abraham. the sefer yetzirah is a manual on the mystical nature :2% e= i2 of the hebrew alphabet recorded by master abraham in the original sinatic hebrew alphabet. the sefer yetzirah presents a number of unique forms of the tree of life. the first of the six chapters of the sefer yetzirah begins: by thirty two wonderful paths of wisdom hy, hvhy of hosts, elohim of israel, living elohim, and eternal king, el shadai, merciful and gracious, high and uplifted, who inhabits eternity, exalted and holy is his name, engraved. and he created his universe by three signs: by border and letter and number. 1 the thirty-two paths which comprise the tree of

im ooshtayim autiot yesod: three mothers (tvma sls, shalosh imote) and seven double letters (tvlvpk ibs, shevah kuhfoolote) and twelve simple letters (tvuvsp hrsi, esrae puhshootote. 2 the verses beginning with ten intangible sefiroth generally allude to various forms of the tree of life, some of which are unique to this book. we mentioned earlier that the sefer yetzirah is the textual source for the six-pointed star, commonly known as the star of david. the star of david, a two-dimensional symbol composed of two interlocking triangles, is easily the most recognizable symbol of the jewish religion. this way of viewing the star certainly presents a wealth of interpretative possibilities. the sefer yetzirah yields two forms of the six-pointed star as trees of perfection. the first is a flat

a wealth of interpretative possibilities. the sefer yetzirah yields two forms of the six-pointed star as trees of perfection. the first is a flat, circular form (see figure 4.9 on page 127. the second presents the star as two interfacing pyramids containing the ten sefiroth 3' 8: h" 2: 2 2:e 8% and the letter-gates (see figure 4.10 on page 128. by way of comparison, it is interesting to note that the six-pointed star is also an ancient and important symbol in the north indian tantric tradition, dating back to the second millennium bce. in the tantric tradition, it is associated with the anahata chakra in the heart center. the sefer yetzirah also describes a flat, vertical version of the tree of perfection. as with other flat trees, two of the inner court sefiroth (water/good and fire/evil)

FREEMASON BLUEBOOK

ebook/bluebook1.htm (4 of 76 [11/22/1999 11:51:54 am] of the lodge (except by dispensation from the grand master) in order that no one may be introduced without due inquiry relative to his character and qualifications. the application must be in writing over the signature of the applicant, and state his age, residence, that he has resided in the state one year and in the jurisdiction of the lodge the six months next preceding (except as elsewhere provided) and whether he has made application to and been rejected by any lodge, also give all the information called for in the questionnaire attached to and made a part of the application; and it is further required the application, questions and answers be filed by the lodge for permanent preservation. questionnaire this blank should be filled

FREEMASONS SATANISM AND SYMBOLISM

star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat against each other. mary ann slipper, a masonic author, writing in symbolism of the eastern star, 1927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, o

, the paganist, worship sex. they also worship most everything in nature, which fulfills the biblical definition of a paganist in romans 1:25 "because they exchanged the truth of god for a lie and worshipped and served the creature rather than the creator" speaking of the sexual connotation of the hexagram, another witch revealed "when the male triangle penetrates the female triangle, it produces the six pointed crest of solomon or hexagram, the most wicked symbol in witchcraft [david j. meyer, dancing with demons: the music's real master] the hexagram is the sign used in the royal arch in freemasonry. masonic author wes cook, writing in did you know? vignettes in masonry from the royal arch mason magazine [missouri lodge of research, 1965, p. 132] stated that the hexagram represented "bal

FULLER J F C SECRET WISDOM OF THE QABALAH

wo paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer to the dimensions of the universe- length, breadth, and depth moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph a

erious universe, professor jeans writes secret wisdom of the qabalah page 64 if annihilation of matter occurs, the process is merely that of unbottling imprisoned wave energy, and setting it free to travel through space. these concepts reduce the whole universe to a world of light, potential or existent, so that the whole story of its creation can be told with perfect accuracy and completeness in the six words ggod said, let there be light. h 3 here, mysteriously, perhaps inevitably, the latest symbols of the creation of the universe in which we live harmonize with those which flashed upon the mind of man thousands of years ago. what has caused this extraordinary change between the scientific outlook of the present century and that of the last? the answer is largely to be discovered in the

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

hin which he had been preserved from some terrible catastrophe, caused either by water or fire. sir w. jones, faber, higgins, and many others who have investigated this subject are confident that the noah of genesis is identical with menu, the law-giver of india, and that both are adam, a man who appears with his three sons at the end of each cycle, or six hundred years, to renovate the world. in the six hundred and first year of noah's life, in the first month, on the first day of the month, the waters were dried up from the earth. the drying of the waters, and the beginning anew just at the close of the six hundred years, are thought to refer to the end of the cycle of the neros. a year of menu or buddha had expired and a new dynasty or mamwantara was to begin. regarding this trinity, fa

ople, however, were too deeply sunken in infamy, wretchedness, and ignorance to accept, or even understand, the pure doctrines of the great teacher, and, as might have been anticipated, priestcraft soon assumed its wonted arrogance, and eventually the whole paraphernalia of antiquated dogmas were tacked upon the new system. through the various efforts put forth for the elevation of mankind during the six or seven hundred years which preceded the advent of christianity, sufficient strength had been given to the moral impetus of humanity to create in many portions of the world a strong desire for a return to purer principles, and to make the appearance of a spiritual teacher like christ possible. the effects, however, of ages of moral and intellectual degradation, in which the lowest faculti

GILBERT THE MAGICAL MASON

right triangle, the three lesser lights an inferior or darker one, the two combined may be considered in a group as a six-pointed star, the hexapla, or seal of solomon, which was also a notable emblem in all the old initiations. this hexapla was a type of the number six, esteemed a. male number assigned by the kabbalists to microprosopus, the vau of the hebrew alphabet, and of the tetragrammaton, the six middle sephiroth, especially the median 6th, the tiphereth, or beauty of the deity.thepentalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elo

heticalof'jesus of nazareth, as the saviour. in the tneidof virgil we: find an account of the sibyl of cumee, who led tneas through: hell: this lady is also said to have gone to the king of rome" tarquinius superbus, and to have offered him for sale nine books of oracles and mysterious secrets at a great price; he refused to buy them. she burnt three of them and returnedtothe king and offered him the six at the same price; heagainrefused to purchase. she burnt three more and again approached the king and offered the remaining three books to him at the same price: he then bought them, and she left him and was never more seen. these famous sibylline books were kept in custody in the temple of jupiter on the capitol at rome. the temple was burnt and these books destroyed in the year 82b.c.aft

e placed in olden times and also in our own days certain coins, metals and writings as a record of the foundation. tacitus in hishistories,tells us that this function was duly performed at the rebuilding of the capitol at rome. this corner stone is generally of cubical shape, and the symbolical explanation is that the square side representsreligious and masonic symbolism of stones 257morality and the six sides of the cube refer totruthlooking in all directions. in the masonic consecration of a corner stone it is custom255 ary to anoint with corn to represent food necessary for work, with wine for refreshment, and oil for the well-earned rest after labour. inourenglish craft masonry we note the three notable pillars representing wisdom, strength and beauty and the ionic, doric and corinthia

GILBERT THE SORCERER AND HIS APPRENTICE

is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of life embraces the whole of the sephiroth and is therefore the fitting symbol of the isis of nature. hence, also, its circle is always to be represented larger than that of mercury.0 267 267.'45. the mode of using the talismanic forms drawn from the geoman

its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of counterbalanced power.the22 trumps are the hieroglyphic symbols of the occult meanings of the 22 letters of the hebrew alphabet. they are numbered

GLOBAL FREEMASONRY

ation of the pyramid of cheops, the largest of the pharaoh's tombs.68 the eye and the pyramid among the most important masonic symbols taken from ancient egypt is the pyramid with an eye within a triangle. the pyramid on the great seal of the usa (left) is the great pyramid of cheops. the eye is a frequent symbol on ancient egyptian engravings (bottom) lc global freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is the six pointed star, formed by the imposition of one triangle over another. this is also a traditional symbol of the jews, and today appears on the flag of israel. it is known that the prophet solomon used it as a seal for the first time. therefore the six-pointed star is a seal of a prophet, a sacred symbol. but, masons have a differen

srael. but actually, the origin of this symbol is in ancient egypt .this emblem was first created by the templar knights which they began to use as symbolism in wall decoration in their churches. this is because they were the first ones to discover in jerusalem some important facts about christianity. after the templars were dis- ld materialism revisited one of masonry's most important symbols is the six-pointed star. le global freemasonry the six-pointed star is the seal of a prophet and a holy symbol. however, masons interpret it according to the pagan beliefs of ancient egypt. lf materialism revisited posed of, this emblem began to be used in synagogues. but in masonry, we no doubt use this symbol in the universal sense that it had in ancient egypt. in this sense, we have combined two i

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of wh

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of riv

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

and. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

rth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha c

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

am of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the sp

GOLDEN DAWN RITUALS C C1

a wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lower

on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the s

GOLDEN DAWN RITUALS E

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

GOLDEN DAWN RITUALS G

lement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the appropriate element. 6 l m o n laidrom habioro aaetpio lsrahpm a

GOLDEN DAWN RITUALS Z1

to the latter the attraction of the forces of his higher self. it is called "the sceptre of wisdom" the lamen is explained in part in the grade of philosophus thus "the peculiar emblem of the hegemon is the calvary cross of six squares within a circle. this cross embraces trapt, jxn, dwh and dwsy, and rests upon twklm. also, the calvary cross of six squares forms the cube and is thus referred to the six sephiroth of the microprosopus which are dsj, hrwbg, trapt, jxn, dwh and dwsy" in addition to this explanation, it represents the black calvary cross of suffering as the initiator by trial and self abnegation, and the opener of the way into the comprehension of the forces of the divine light. it is therefore suspended from a black collar to show that suffering is the purgation of evil "bef

GOLDEN DAWN RITUALS Z3

nt spiritual as well as the different physical constitutions of the candidates. it affirms that all natures cannot be the same without evil and injury resulting thereby- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the

GOLDEN DAWN RITUALS ZAM1

begin with. it will also prepare you for deep, rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize white light around the person) and surround him or her with the six rose crosses. when you have completed the ritual, command the astral shape you have created to return to the person, bearing with it the peace of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the person you are doing it for. also, because of its calming effect

ircle to the northwest and link to the northwest cross. move now to the northeast cross and complete your circle by returning to the southeast, and the center of the first cross. step 13 retrace the cross, make it as large as your arms will stretch, and make a big circle, vibrating: for the lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 1

GOLDEN DAWN RITUALS ZAM21

aphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we

GOLDEN DAWN RITUALS ZAM8

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ampo has its origins in the sanskrit skambha, meaning pillar or pole .27 and in the atharvaveda, one of the most ancient pieces of north indian literature, we find an entire hymn dedicated to the skambha: in whom earth, atmosphere, in whom sky is set, where fire, moon, sun, wind stand fixed. the skambha sustains both heaven and earth; the skambha sustains the wide atmosphere; the skambha sustains the six wide directions; into the skambha entered all existence. whitney, the translator (atharvaveda 10:7) comments in some perplexity: skambha, lit, prop, support, pillar, strangely used in this hymn as frame of the universe .28 yet with an awareness of the complex of ideas linking cosmic mills, and whirlpools and world trees and so on, the archaic vedic usage should not seem so strange. what is

ust indeed have been closely associated with the monuments, not only because of the folklore passed on by herodotus (which surely had some basis in fact) but because inscriptions and references to khufu, khafre and menkaure had been found in moderate quantities, outside the three major pyramids, at several different parts of the giza necropolis. such finds had been made consistently in and around the six subsidiary pyramids, three of which lay to the east of the great pyramid and the other three to the south of the menkaure pyramid. since much of this external evidence was ambiguous and uncertain, i found it difficult to understand why the egyptologists were happy to go on citing it as confirmation of the tombs and tombs only theory. the problem was that this same evidence was capable of s

r 51 50 35 to be exact, ibid, page 87; traveller s key to ancient egypt, p. 112. 11 see chapter twenty-three. 12 ibid. graham hancock fingerprints of the gods 309 epiphanies. bent almost double, my back brushing against the polished limestone ceiling, it was with such thoughts in my mind that i began to scramble up the 26 slope of the ascending corridor, which seemed to penetrate the vast bulk of the six million ton building like a trigonometrical device. after i had banged my head on its ceiling a couple of times, however, i began to wonder why the ingenious people who d designed it hadn t made it two or three feet higher. if they could erect a monument like this in the first place (which they obviously could) and equip it with corridors, surely it would not have been beyond their capabil

e other cause? i honestly don t know. nevertheless, the simple facts about antarctica are really strange and difficult to explain without invoking some notion of sudden, catastrophic and geologically recent change. before reviewing a few of these facts, let us remind ourselves that we are referring to a landmass today oriented by the curvature of the earth so that the sun never rises on it during the six winter months and never sets during the six summer months (but rather, as viewed from the pole, remains low above the horizon, appearing to transcribe a circular path around the sky during each twenty-four hours of daylight. antarctica is also by far the world s coldest continent, where temperatures on the polar plain can fall as low as minus 89.2 degrees centigrade. although the coastal a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

oal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of th

) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm 00of the mighty khoronzon (keh hoh-roh-en-zodoh-en) and come unto mystical maz (mah-zod) where the six is in the nine. may the unveiler of all mysteries return and guide me now to the temple of the urn. as you speak these words, imagine yourself slowly rising above the abyss into the 6th aethyr, maz. let yourself rise high 301 above the white cross. part 4. the urn. with your magical senses, see the silvery urn of maz floating unsuspended before you. visualize the urn clearly. let it be mad

ne light. step 3. hold your pantacle of axir before you, face the watchtower of earth and say, mor dial-hktga (moh-ar-dee-ah-lehheh-kehteh- gah) ikzhikal (ee-kehzod-he e-kal) o king of the earth, who uses the earth for a footstool, who solidifies the past; i invoke you into my heart to help me in this invocation to help me in the great work and thereby to help others. step 4. vibrate the names of the six seniors of earth. feel the presence of the king and seniors of earth. then vibrate the calvary cross names: abaft (ah-bah-leh-peh-teh) arbiz (ar-bee-zod) 348 vibrate the angels of earth of earth: nronk (neh-roh-en-heh) ronk (roh-en-keh) taxir (tah-etzee-ar) axir (ah-tzee-ar) step 5. hold your dagger in your right hand, the pantacle of axir in your ieft hand, and say, o lords of the land of

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ever could discover) do adam and eve create that of beasts by smiting the sea with rods. only, adam makes the good beasts, eve the bad; so in parsee legend ormuzd and ahriman hold a creating match. 574 ceeation. men and dwarfs are created, appears in surprising harmony with a theological opinion largely adopted throughout the mid. ages, according to which, though the 0. t. begins with the work of the six days, yet the existence and consequently the creation of angels and the apostasy of devils had gone before, and then were produced heaven and earth, man and all other creatures.1 after wards, it is true, there comes also a destructive flood, but does not need to be followed by a new creation, for a pious remnant of mankind is saved, which peoples the earth anew. the muhammedan eblis (by ap

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

as the introductory degrees. the instructions, lessons, laws, and principles given to the member in these preliminary monographs contain many astonishing ideas and do more to inculcate the true rosicrucian art in the consciousness of the member than any preliminary steps that have ever been devised. after the proper preparation and the development of certain psychic faculties and functions during the six weeks or more of preliminary preparation, the member is ready for the personal initiation of a psychic and spiritual nature whereby he becomes acquainted in his own home with some of the highest principles. the first papers sent to the new member after his admission into the first atrium include not only the beautiful and symbolical initiation ceremony which he or she is able to perform ea

line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are

HAMIL THE ROSICRUCIAN SEER

script waite published in 1893 under its own tideofcollectaneachemica,sayingofit in his prefatory note:'thehermetic tracts comprised in this volume are printed from a quarto manuscript (itself a transcript from an olderbutnow untraceable work) belonging to the late mr. frederick hockley'(p.7. he might have added that he omitted some two-thirdsofthe treatises in hockley's manuscript, printing only the six that were best known to studentsofalchemy and including only one that was not to be found in the printed editionof1684. within the hermetic order of the golden dawn, waite's compatriots doubtless approvedofhis caution in withholding alchemical texts from the public, for they were anxious to ensure that the hermetic sciences remained secret to all save them255 selves. two, at least, of the

HANDBOOK OF EGYPTIAN MYTHOLOGY

growth of useful plants from the buried eyes of horus is a parallel to the growth of barley and wheat from the body of his father, osiris. myths that involve a single lunar eye of horus often name thoth as the god who rescued it from under the earth or under water. at some point, the eye must have been torn apart like the body of osiris, since thoth is said to have put the pieces together again. the six parts of the wedjat eye (pupil, brow, and so on) were used in the hieroglyphic script to write the fractions that made up the standard grain measure. rituals of counting and completing the eye of horus were performed in temples every month, linking it to the lunar cycle. once the eye was restored to horus, he used it to revive his murdered father, osiris. in commemoration of this event, a

HELENA BLAVATSKY NIGHTMARE TALES

the case with one bound, like an enraged tiger defending its prey, and with one frantic effortbreaking the spell "leave the violin alone, you old fiend from hell" he cried, in hoarse and trembling tones. he violently shut down the self-raising lid, and while firmly pressing his left hand on it, he seized with theright a piece of rosin from the table and drew on the leather-covered top the sign of the six pointed star--the seal used by king solomon to bottle up the rebellious djins inside their prisons. a wail, like the howl of a she-wolf moaning over her dead little ones, came out of the violin-case "thou art ungrateful. very ungrateful, my franz" sobbed the blubbering "spirit-voice "but i forgive. for i still love thee well. yet thou canst not shut me in. boy. behold" and instantly a grey

HELENA BLAVATSKY THE KEY TO THEOSOPHY

leave its mark behind in the shape of a cramped and distorted mind. a proper and sane system of education should produce the most vigorous and liberal mind, strictly trained in logical and accurate thought, and not in blind faith. how can you ever expect good results, while you pervert the reasoning faculty of your children by bidding them believe in the miracles of the bible on sunday, while for the six other days of the week you teach them that such things are scientifically impossible? q. what would you have, then? a. if we had money, we would found schools which would turn out something else than reading and writing candidates for starvation. children should above all be taught self-reliance, love for all men, altruism, mutual charity, and more than anything else, to think and reason f

f them. devachan (sans) the "dwelling of the gods" a state intermediate between two earth-lives, and into which the ego( atma-buddhi-manas, or the trinity made one) enters after its separation from kamarupa, and the disintegration of the lower principles, after the death of the body, on earth. dhammapada (sans) a work containing various aphorisms from the buddhist scriptures. dhyana (sans) one of the six paramitas of perfection. a state of abstraction which carries the ascetic practicing it far above the region of sensuous perception, and out of the world of matter. lit, contemplation. the six stages of dhyani differ only in the degrees of abstraction of the personal ego from sensuous life. dhyani-chohans (sans) lit "the lords of light" the highest gods, answering to the roman catholic arc

is at bombay. the object of the worship is the infant krishna. the anglo-indian government was compelled several times to interfere in order to put a stop to its rites and vile practices, and its governing mahar ja, a kind of high priest, was more than once imprisoned, and very justly so. it is one of the blackest spots of india. vedanta (sans) meaning literally, the "end of all knowledge" among the six darshanas or the schools of philosophy, it is also called uttara mimansa, or the "later" mimansa. there are those who, unable to understand its esotericism, consider it atheistical; but this is not so, as shankaracharya, the great apostle of this school, and its popularizer, was one of the greatest mystics and adepts of india. vidya (sans) knowledge, or rather "wisdom-knowledge" vij ana (s

HP LOVECRAFT A DARK LORE

ble, and at length the quick-eared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved wit

olesome, and admired the evident breeding of the man who had furnished it. what made me wish to flee was something very attenuated and indefinable. perhaps it was a certain odd odour which i thought i noticed- though i well knew how common musty odours are in even the best of ancient farmhouses. vii refusing to let these cloudy qualms overmaster me, i recalled noyes s instructions and pushed open the six-panelled, brass-latched white door on my left. the room beyond was darkened as i had known before; and as i entered it i noticed that the queer odour was stronger there. there likewise appeared to be some faint, half-imaginary rhythm or vibration in the air. for a moment the closed blinds allowed me to see very little, but then a kind of apologetic hacking or whispering sound drew my atten

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

to let hints stand for actual facts and ineluctable deductions. i hope i have said enough already to let me glide briefly over the rest; the rest, that is, of the horror at the camp. i have told of the wind-ravaged terrain, the damaged shelters, the disarranged machinery, the varied uneasiness of our dogs, the missing sledges and other items, the deaths of men and dogs, the absence of gedney, and the six insanely buried biological specimens, strangely sound in texture for all their structural injuries, from a world forty million years dead. i do not recall whether i mentioned that upon checking up the canine bodies we found one dog missing. we did not think much about that till later- indeed, only danforth and i have thought of it at all. the principal things i have been keeping back relat

ed out to be missing in the end. when we came on that terrible shelter we had missed two dogs and two men; but the fairly unharmed dissecting tent, which we entered after investigating the monstrous graves, had something to reveal. it was not as lake had left it, for the covered parts of the primal monstrosity had been removed from the improvised table. indeed, we had already realized that one of the six imperfect and insanely buried things we had found- the one with the trace of a peculiarly hateful odor- must represent the collected sections of the entity which lake had tried to analyze. on and around that laboratory table were strewn other things, and it did not take long for us to guess that those things were the carefully though oddly and inexpertly dissected parts of one man and one

ere assailed almost simultaneously by a very curious intensification of the strange prevailing fetor, now quite plainly mixed with the nameless stench of those others which had gone before. the light of the second torch left no doubt of what the obstructions were, and we dared approach them only because we could see, even from a distance, that they were quite as past all harming power as had been the six similar specimens unearthed from the monstrous star-mounded graves at poor lake s camp. they were, indeed, as lacking- in completeness as most of those we had unearthed- though it grew plain from the thick, dark green pool gathering around them that their incompleteness was of infinitely greater recency. there seemed to be only four of them, whereas lake s bulletins would have suggested no

HP LOVECRAFT THE CALL OF CTHULHU

able, and at length the quickeared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved wit

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a life pattern. the festival dates are the best ones for that. at one minute after midnight on the festival date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your finances should begin to improve within nineteen days. this is your lifelong money aspect, not the spell you do with the new moon for quick money. for

arts is in the fifth circle, it could be a love affair with a married man or woman, and most likely that's what it is. it also can indicate a new romance that could lead to marriage, or that the love affair would be converted into marriage. the seven of hearts means marriage. six of hearts means some emotional disturbances, maybe a problematic situation having to do with your love interest. so if the six of hearts is in the twelfth circle, it could mean that you were having a secret affair, and there would be a little flurry of scandal around you. if it were in the seventh you'd consider it a difficulty with your marriage mate or an emotional outburst with your business partner. if it were put in the third circle, you might touch off an emotional upset with your close neighbours or a cousi

were in the seventh you'd consider it a difficulty with your marriage mate or an emotional outburst with your business partner. if it were put in the third circle, you might touch off an emotional upset with your close neighbours or a cousin. if someone is having a secret love affair and you know about it, but not too many people do, and if you want to break them up, then to cast a spell you put the six of hearts in the twelfth circle to cause difficulty in their love affair. any place that you want to kick up a little fuss, where you want trouble or a problem, you put the six of hearts. five of hearts is the romantic card. it indicates flirtations of the sort that you have at parties, nightclubs or dances. if you wanted to stir up a romantic involvement, you could put the five of hearts

s you'll have friends who are doing well. you don't want them to be doing too well, so you just put the seven of diamonds up there. but it's their money; it's nothing that comes to you. it has to do with the other person. six of diamonds might be a little money loss because of something like a misplaced receipt or an insurance claim that you didn't collect. it's not so hot, although not as bad as the six of spades or six of clubs. you are better off keeping the six of diamonds out of your spell cast, and if it should fall by itself into your readings, you might recognize it as a slight obstacle in finances. five of diamonds is a destiny card, and wherever it falls it shows that destiny is going to be an important factor in the situation. there is a certain amount of control that we have ov

ded. it's a belligerent attitude, and when it affects emotional circles, it's time to shape up. and it's not very good in your money and career circles, either; you need to watch what you're doing wherever this card hits. six of clubs represents wasted energy, energy losses. it's a fighting card, like the seven and the five in this suit, but while the seven has to do with your emotional reaction, the six relates to how you are affected physically. in the first circle it might mean high blood-pressure or low blood-pressure, some physical reaction to a poor attitude. five of clubs means give it up. if the five of clubs falls into a particular circle, it means move on to something else and forget it. it's a lost cause; the thing is over, whatever it is. if it's in the seventh, it means there'

spades: greatly satisfying conquests. king of spades: your enemy, even if he's a blond. queen of spades: a divorcee or widow. jack of spades: a plotting male, up to no good. ten of spades: triggers sadness and melancholy. nine of spades: interfering relative outside immediate family. eight of spades: illness triggered by emotional problems. seven of spades: all sorts of tricky things, intrigues. the six, five, four, three and deuce of each suit are all wild destiny cards. 5- how to concoct a new you- at home in your spare time "we are the music-makers, and we are the dreamers of dreams (arthur william edgar o'shaughnessy) everything that begins in your life should begin nicely clean and brand new to give you confidence that nothing is hanging on from old mistakes to drag you down. to star

ISIS UNVEILED

tless uttemptb to create a perfect material world, the' spiritus' calls to one of her progeny, the karabtanot qda- baoth who is without sense or judgment('blind matter, to unite himself with her in order to create something definite out of this con- fused (turbvientog) matter, which task she is enabled to achieve only after having produced from this union with karabtanoa the 'seven stellars' like the six sons or genii of the gnostic hda-baoth, they then frame the material world. the same stoiy is repeated in sophia- achamoth. ddegated by her purely spiritual parent, the elder sophia, to create the world of vitihle forma, she descended into chaos, and, over- powered by the emanation of matter, lost her way. still ambitious to create a worid of matter of her own, she busied herself hovering

enii and the divine aeons, we can also kcognise very easily the models of our biblical copies the euhemerized patriarchs. the archangels, angels, virtues and powers, are all found, under other names, in the vedas and the buddhistic system. the avestic supreme being, zero-ana, or 'boundless time' is the type of all these gnostic and kabalistic 'depths 'crowns' and even of the chal- daean ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composition of dda-baoth and his six material, though not wholly evu, planetary genii. achamoth, afflicted with the evils which befall humanity notwith- standing her protection, beseeches the celestial

reviously concealed iu darkness, was called out to manifest itself, and thus was formed ormazd 'the king of life' he is the first-bom of boundless time, but like his own antitype, or pre-existing spiritual idea, has lived within primitive ijnrtmimm from all eternity. his logos created the pure intellectual world. after the lapse of three grand cycles* he created ihe material world in six periods. the six amshaspends, or primitke spiritual men, whom ormazd created in his own image, are the mediators between this world and himself. mithras is an emanation of the logos and the chief of the twenty-eight yettdi, who are the tutelary angels over the spiritual portion of mankind the souls of men "hie pertihett are infinite in number. they are the ideas or rather the ideal conceptions of things wh

ogle an apocalyptic allegory explained 229 c^ an imperishable image who cannot be conceived by reflenon, lehdoio the just lord, and sprung from lehdoio the just lord, whom the life had produced by his word" mano is the chief of the seven aeons, who are mano rex lucia) aiar zivo, ignis vivus, lux, vita, aqua viva (the living water of bap- tism, the genius of the jordan, and ipsa vita, the chief of the six genii, which form with him the mystic seven. the nazarene mano is simply the copy of the hinda first manu the emanation of manu- svdyambkuva from whom evolve in succession the six other manus, types of the subsequent races of men. we find them all represented by the bpostle-kabalist john in the "seven lamps of fire" burning before the throne, which are the seven spirits of god" and in the

JASMUHEEN THE FOOD OF GODS

ht: the lowest functioning aspect of akasa; the equivalent in the cosmic hierarchy of what the astral model body is to humans; the reservoir of all psychic, moral and physical emanations of the earth. it is on this wave length that the food of gods can flow into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preceding it. these seven elements with their numberless sub-elements are aspects of the first element, the cosmic monad and are connected to the seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spires and towers, in their grand hieroglyphic proclamation, all over the world. all these are phalli, and express a sublime meaning (a) aries (b) taurus (c) gemini (d) cancer (e) leo (f) virgo, are the six first signs; and they collectively (in their annual succession) form the macrocosmos of the cabalists. then succeeds the turning-point, balances, or nave (navel, of the astronomical wheel, represented by the sign libra (g, which, be it remembered, was added by the imaginative (and therefore, practically inventive) greeks. the foregoing, up to libra, represent the ascending signs, or six of

disclosed. as they, however, were very fond of diagrams and mystic figures, of which they left many in those rarities (mostly ill-executed, but each wonderfully suggestive) called gnostic gems, we will supply a seeming elucidation of this their astrological assumption of what was earliest; for which see the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrest

; in its form it resembles the crescent moon; it is a symbol of the fig. 106. top of the phallus, mosque of ibu tooloon, cairo. fig. 107. small mohammedan mosque. female influence in nature. there is here an unexpected concurrence with the crescent moon and star of the orientals; for above the pomegranate-which is figured sometimes as the crescent moon in the heraldic insignia of the plantagenets the six-pointed star appears in the hollow of the crescent, with its points in the curvilinear or serpentine form. the crescent moon of egypt and that of persia is moorishand roman architecture. 223 the thin sickle of the new moon reclining on her back, and seemingly with the star issuant from between her horns; which is evidently an egyptian hint coming from the old fig. 108. mosque of omar. fig

JESSUP MK THE CASE FOR THE UFO

above that explainable from merely becoming closer to the sun. in addition there were hour-to-hour fluctuations of one hundred percent and more, and concomitantly the nucleus experienced some tortuous changes in shape and structure, as such as we will note again in the great comets of 1881 and 1882. in the monthly notices of the royal astronomical society, there is detailed description of all of the six comets of 1880, and there is added the following: in addition to the six comets, an object was observed by mr. swift, of rochester, new york, on april 11, 1880 in the constellation ursa major (big dipper) in ra 11h 28m and declination 68, and supposed by him to be a faint comet. however, no motion was detected in one hour. it was not a nebula for it could not be found again after a period

KETAB E SIYAH

d lamech heard of the fame of that great state and, as had princes before him, became jealous of that city. proud lamech resolved in his heart that by his hand would the shining walls of shurupuk be cast down and by his torch would her towers burn. thus arrayed in the hides of lion and battle-dress, ash-shafted spear in his hand and shield upon his arm, painted bright with the ensign of his line, the six-pointed star, azure upon argent, did he convoke his thegns before him. addressing them with a thunderous voice he proclaimed his new destiny and purpose "i am lamech, mighty in battle, 216 as was cruel methuselah before me by whose blood i am descended from original man. hear then the decree of lamech, your king, who seeks new glories and new booties, richer than any spoils before. bright

KNOWLEDGE LECTURE ONE

e south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or medita

LAITMAN M BASIC CONCEPTS IN KABBALAH

as all other objects are analyzed only with respect to human souls. it is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these three boundaries. the following sefirot correspond to the four reviewed worlds atzilut, beria, yetzira, assiya (abya: sefififirat (sefira of) hochma corresponds to the world atzilut; sefirat bina corresponds to the world beria; the six sefirot, from hesed to yesod, collectively called tifferet, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascri

LAITMAN M THE KABBALAH EXPERIENCE

of the first man (the collective soul, 600,000 parts were created. why, then, are we so different if each of us forms a similar part of something uniform and whole? a: the vessel, or body of the first man, is comprised of ten sefirot. the whole body of the first man is, or dresses on, the thirty sefirot of the worlds of bya (beria, yetzira, assiya: its head (rosh) in beria, its throat (garon) in the six upper sefirot of yetzira, its body starts from the chazeh (chest) of yetzira, down to the chazeh of assiya, and its legs (raglaim) start from the chazeh through the end of assiya. the characteristics of the sefirot are different from one another and are linked with one another only by the intent for the creator. if the intent breaks or vanishes, then the link between the parts of the body

the third temple has to be of light of yechida, the highest of all. the temple is built or destroyed according to how people in it match its spiritual level. hence, in order to build the temple we first need to reach the state of the end of correction. this is what you have to worry about both for yourself and for others. t h e e r a o f t h e s e c r e t s o f t h e t o r a h q: sooner or later the six thousand years will pass, the arguments will subside, the days of the messiah will come and we will all unite t h e m e s s i a h a n d t h e e n d o f d a y s 355 with the creator. what will we do afterwards? what will we create? will we have to raise the animals, the plants and the rocks to a higher level? a: it is interesting to see how much a person wants to know of what awaits him bey

LAITMAN M THE PATH OF KABBALAH

then the entire malchut de ein sof will be corrected with a screen. that state of malchut is defined as the end of correction. all the vessels in the worlds of bya, except the stony heart, are corrected from the finest to the coarsest. in each of the worlds of bya there are 2,000 phases of correction, named years or degrees. all together, there are 6,000 degrees in the three worlds of bya, called the six days t h e pa t h o f k a b b a l a h 234 of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise to sag and that will be call

rst came to rabbi baruch ashlag, he sent me to study with hillel, his senior disciple. before that, i tried studying with many w other teachers but never received explanations that satisfied me. however, i was very pleased with studying with hillel, because his explanations made sense and were clear and rational. at first it all seemed very clear to me: i thought that all i had to do was memorize the six volumes of the study of the ten sefirot and that would be enough to take part in the upper leadership of myself and the entire world. pa r t f o u r: p r o p e r s t u d y 287 then came the time when rabbi ashlag summoned me to participate in his classes. from that moment, everything i thought i understood became completely incomprehensible. new questions came up and remained unanswered. n

ugh these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a special day because on that day the souls fill with the upper light. the only condition is that we must stay out of the way in this process. that is expressed symbolically in the rules of the sabbath. c h a

haps once every ten generations. only the greatest among the kabbalists belong to this type of souls. performing mitzvot that relate to the sukkah signify one s adhesion with the creator in the highest degree. how does that happen? zeir anpin, which consists of six sefirot, defines six directions: north, south, east, west, up, and down. malchut receives light from each of these sefirot, which are the six properties of zeir anpin. that is why the citron is first attached to the palm branch before one can offer the blessings. that is how the mitzva of the sukkah and the lulav are performed. however, it is absolutely forbidden to think that by performing this physical act, one performs a spiritual act as well! one cannot perform anything spiritual with one s hands or lips. a spiritual act can

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ere is no bar or wall in the soul where god the cause ceases and man the effect begins. h 222. several different kinds of stars are to be seen in the masonic lodge, and it is well to consider the special significance of each of them, for there is nothing in the lodge that is mere ornament, without meaning- on the contrary, even the simplest thing is there for a purpose and has great significance. the six-pointed star is, as we have seen, an emblem of the unity of spirit and matter, of god in manifestation in his universe. the five-pointed star is placed in the east on the wall over the head of the r.w.m. and is called the star in the east, and also the star of initiation. it is the symbol of the perfect man, god manifesting through man, not through the universe as a whole. man is a five-fo

LIBER O

same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla

LIBER CLXV A MASTER OF THE TEMPLE

me back, invisible, formless, but of great strength, so that i yearn and open my arms (as it were) but am not satisfied; and so i turn and direct it towards that formless vision of adonai within. maybe, some day a spark will fire it and it will break loose& then [this sounds very good indeed. o.m] aug. 27. the most perfect peace i have experienced for a long time. sep. 1. this is the last day of the six months. nov. 9. nearly two months since i made an entry. will write down a few of the events that i remember during that time. have done some slight morning and evening practice almost every day. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for students

y. have occupied a fair amount of time in giving what instructions i can on occult matters to those who have requested information. s. and l. have become sufficiently interested to apply for studentship, and w. has at last written and asked re probationer-ship. have heard finally from fra p.a. and answered his letter. nov. 26, 11:40 to 11:55 p.m. meditation on love. commenced with sending love to the six directions of space (see training of the mind, the equinox, vol. 5. became identified with love to the exclusion of all other ideas. it is verily a dew which dissolves thought [dangerous, though, for a beginner. often means little more than the maudlin benevolence of one who has dined too well. fill yourself with love, and it will flow out of its own accord. o.m] nov. 27. letter from chanc

LIBER LVII

phiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. the

at nag hammadi, samael is identified with the demiurge. t.s] 25 [by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (possibly along the lines of .you can prove anything with gematria if you try hard enough. t.s] on the qabalah 17 binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the .inferior he. to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth.s .kabbala denudata. and study for themselves.26 it should not prove easy; frater p, after years of study, confessed .i cannot get much out of von rosenrot

LIBER LXVII THE SWORD OF SONG

the soul free; the former being the basis of our normal consciousness; the latter of the nirvikalpa-samadhi conscious- 1 the buddhist position may be interpreted as agnostic in this matter, these arguments being directed against, and destructive of, the unwarranted assumptions of the hindus; but no more. see sabbasava sutta, 10 .in him, thus unwisely considering, there springs up one or other of the six (absurd) notions .as something real and true he gets the notion .i have a self .as something real and true he gets the notion .i have not a self .as something real and true he gets the notion .by my self, i am conscious of my self .as something real and true he gets the notion .by my self, i am conscious of my non-self .or again, he gets the notion .this soul of mine can be perceived, it h

LIBER MMCMXI NOTE ON GENESIS

ja= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= h, mother supernal once again.and in its geometric symbol the pentagram.the star of unconquered will. add the next two letters on either side, and we get e t d a c\ b y, or a concealed tetragrammaton. and this also reads \y, the great sea, ta, alpha and omega, or essence. add the next two, so that the six central letters are obtained; and we read hta\yh, which signifies \yh, swollen, extended, or expanded; and hence thou (i.e, god, ateh, the all) in extension. but by metathesis of these six letters is obtained tma hyh .truth was. as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and .cast into the midst there

e once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the ve

LIBER O

but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the s

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

mple, he is stuck to thjazi and agrees to deliver idun and her apples; he is starved by geirrod and agrees to deliver thor without his weapons. sometimes when things go wrong the asir assume it is loki fs fault even when no blame has entered the story, as in the story of the master builder of the wall around asgard. but in that story and others, he is willing to fix things; for example, he causes the six precious objects of the gods to be made in connection with replacing sif fs hair, which he had mysteriously cut off (these six objects, made by dwarfs, are sif fs golden headpiece, odin fs spear gungnir and his ring draupnir, thor fs hammer, and frey fs boar gullinborsti and his ship skidbladnir) not infrequently loki sacrifices his honor (or worse) to help the asir, as when he changes him

r kenning. unlike magni, thor fs other son, modi has no particular role in the mythological present. with magni, however, and with odin fs sons vidar and vali and the victim baldr and his killer hod, modi will survive ragnarok. in the aftermath he will inherit mjollnir along with his brother, as vafthrudnismal, stanza 55, states, and as snorri reports in gylfaginning when he quotes the stanza. of the six second-generation gods who are to survive ragnarok, modi has the thinnest dossier. but his name turns up frequently enough as the base word in man kennings that he must have been fairly well-known. see also magni; ragnarok; vali, son of odin; vidar mundilfoeri father of the sun and moon. the main evidence for this figure is vafthrudnismal, stanza 23. in stanza 22, odin asks the wise giant

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ces of information about freemasonry in the early 18th century are exposures which were published periodically in response to the popular demand for information about the order. one such broadsheet, the grand mystery laid open, was published anonymously in 1726; and it contains the following text "how many signs has a true freemason, nine, which are distinguish'd into spiritual and temporal. have the six spiritual signs any names? yes, but are not divulged to any new admitted member, because they are cabalisttical" and later, with respect to the secret word. what is it? it is a cabalistical word,"13 one must be careful to avoid jumping to conclusions on the basis of material which is published as an anonymous expose, because one can never know the motive of the author. still, there is no e

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ience of the relations of all knowledge to the necessary ends of human reason [kant];the science of the original form of the ego or mental self [krug; the science of sciences [fichte; the science of the absolute [von schelling; the science of the absolute indifference of the ideal and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such abstract subjects as cosmology, theology, and the nature of being; logic, which deals with the laws governing rational thinking, or, as it has been called "the doctrine of fallacies; ethics, which is the science of morality, individual responsibility, and character--concerned

don. its particular labor was to minister to the religious needs of the people. to reach this dignity, the candidate must first become a bard braint. the druids always dressed in white--symbolic of their purity, and the color used by them to symbolize the sun. in order to reach the exalted position of arch-druid, or spiritual head of the organization, it was necessary for a priest to pass through the six successive degrees of the druidic order (the members of the different degrees were differentiated by the colors of their sashes, for all of them wore robes of white) some writers are of the opinion that the title of arch-druid was hereditary, descending from father to son, but it is more probable that the honor was conferred by ballot election. its recipient was chosen for his virtues and

ance produced out of the blending of the spiritual and material ons. out of the pleroma was individualized the demiurgus, the immortal mortal, to whom we are responsible for our physical existence and the suffering we must go through in connection with it. in the gnostic system, three pairs of opposites, called syzygies, emanated from the eternal one. these, with himself, make the total of seven. the six (three pairs) ons (living, divine principles) were described by simon in the philosophumena in the following manner: the first two were mind (nous) and thought (epinoia. then came voice (phone) and its opposite, name (onoma, and lastly, reason (logismos) and reflection (enthumesis. from these primordial six, united with the eternal flame, came forth the ons (angels) who formed the lower wo

ercury are the planes of venus, the sun, mars, jupiter, and saturn, the latter containing the symbols of the zodiacal constellations. above the arch of the heavens (saturn) is the dwelling place of the different powers controlling the universe. the supreme council of the gods is composed of twelve deities--six male and six female--which correspond to the positive and negative signs of the zodiac. the six gods are jupiter, vulcan, apollo, mars, neptune, and mercury; the six goddesses are juno, ceres, vesta, minerva, venus, and diana. jupiter rides his eagle as the symbol of his sovereignty over the world, and juno is seated upon a peacock, the proper symbol of her haughtiness and glory. p. 34 oath of loyalty upon the sacred inscription. here also the kings donned azure robes and sat in judg

ry vestige of its part in the drama of world progress? atlantean sun worship has been perpetuated in the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow

s arms; who is followed by those who carry the issue of loaves. he, as being the governor of the temple, learns the ten books called 'hieratic; and they contain all about the laws, and the gods, and the whole of the training of the priests. for the prophet is, among the egyptians, also over the distribution of the revenues. there are then fortytwo books of hermes indispensably necessary; of which the six-and-thirty containing the whole philosophy of the egyptians are learned by the forementioned personages; and the other six, which are medical, by the pastophoroi (image-bearers--treating of the structure of the body, and of disease, and instruments, and medicines, and about the eyes, and the last about women. one of the greatest tragedies of the philosophic world was the loss of nearly all

trol of the planets in the following order: infancy, the moon; childhood, mercury; adolescence, venus; maturity, the sun; middle age, mars; advanced age, jupiter; and decrepitude and dissolution, saturn. click to enlarge hieroglyphic plan, by hermes, of the ancient zodiac. from kircher's oedipus gyptiacus. the inner circle contains the hieroglyph of hemphta, the triform and pantamorphic deity. in the six concentric bands surrounding the inner circle are (from within outward (1) the numbers of the zodiacal houses in figures and also in words (2) the modern names of the houses.(3) the greek or the egyptian names of the egyptian deities assigned to the houses (4) the complete figures of these deities (5) the ancient or the modem zodiacal signs, sometimes both (6) the number of decans or subdi

he pythagoreans bound themselves by the following oath "by him who gave to our soul the tetractys, which hath the fountain and root of ever-springing nature" click to enlarge the cube and the star. by connecting the ten dots of the tetractys, nine triangles are formed. six of these are involved in the forming of the cube. the same triangles, when lines are properly drawn between them, also reveal the six-pointed star with a dot in the center. only seven dots are used in forming the cube and the star. qabbalistically, the three unused corner dots represent the threefold, invisible causal nature of the universe, while the seven dots involved in the cube and the star are the elohim--the spirits of the seven creative periods. the sabbath, or seventh day, is the central dot. next: pythagorean m

eserved in freemasonry through these grips being effected by the uniting of 10 fingers, five on the hand of each person. the 3 (spirit, mind, and soul) descend into the 4 (the world, the sum being the 7, or the mystic nature of man, consisting of a threefold spiritual body and a fourfold material form. these are symbolized by the cube, which has six surfaces and a mysterious seventh point within. the six surfaces are the directions: north, east, south, west, up, and down; or, front, back, right, left, above, and below; or again, earth, fire, air, water, spirit, and matter. in the midst of these stands the 1, which is the upright figure of man, from whose center in the cube radiate six pyramids. from this comes the great occult axiom "the center is the father of the directions, the dimensio

ch hand there are twelve parts to the fingers, which are analogous to the signs of the zodiac, whereas the two phalanges and base of each thumb signify the threefold deity. the first phalange corresponds to the creative aspect, the second to the preservative aspect, and the base to the generative and destructive aspect. when the hands are brought together, the result is the twenty-four elders and the six days of creation. in symbolism the body is divided vertically into halves, the right half being considered as light and the left half as darkness. by those unacquainted with the true meanings of light and darkness the light half was denominated spiritual and the left half material. light is the symbol of objectivity; darkness of subjectivity. light is a manifestation of life and is therefo

MASTERING WITCHCRAFT

illusion, in the name of abdia" l 2 "be ye far from us, all hostility, deceit, and illusion, in the name of ballater" and so on. when you have finished, repeat the process, this time using your athame to trace over the star and the symbols above the paper, in your witchly imagination seeing them burn in the air with spectral blue witch fire. now take your second piece of parchment and draw on it the six-pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of your triple sealing cross- pentacle of protection, comprising, 1. the secret seal of solomon 2. the hexagram of solomon 3. the pentagram of solomon- combined with the hexag

pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of your triple sealing cross- pentacle of protection, comprising, 1. the secret seal of solomon 2. the hexagram of solomon 3. the pentagram of solomon- combined with the hexagram and the six minor taus, it is regarded by witches as an extraordinarily powerful talisman of protection. when the ink has dried, retrace the inverted triangle [upside down traingle] with salt water from your cup, chanting these words "so therefore he who would govern the works of fire must first asperge with lustral water of the loud resounding sea" then with the thurible, trace in the air above the s

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

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. the authors go on to pose several important questions:why is it that an analysis of the six spreading movements of primitive man indicates that three of these spreading movements came from asia minor?why are there men in white, yellow, brown, red and black skin?the race (aurignacian or cro-magnon man) that possibly swept away neanderthal man approxi-mately 35,000 years ago in europe had a larger brain capacity by 100 cubic centimeters than modern manwhere did this huge brain-case

lived around cowra in the long ago dreamtime.if such height for any giant hominid ancestor seems unbelievable to some people, i might add here thati have found the aboriginal descriptions of extinct giant marsupial and other mega fauna of the last ice-age extremely reliable. and, as i have said, giant-sized fossil hominid tracks are found australia-wide.penrith, new south walestake, for example, the six 61-cm long by 46-cm wide manlike fossilized footprints discovered in mud-stone in april 1970 near penrith at the base of the eastern escarpment of the blue mountains of nsw.the size of the tracks, spaced two metres apart, suggested the monster that made them must have beenat least four metres tall.bathurst nswidentical fossil tracks have been found in the bathurst district to the west of t

and, aboriginal lore-10-to-12-metre-tall giant beings. are all these monster hominids representative of a single race? givenaboriginal size exaggeration over vast distances, there nonetheless exists some truly monstrous stoneimplements, such as a number found sometime ago on a property outside rockhampton, that are far, farlarger and heavier than any i have found near bathurst.monster hominids of the six-to-eight-meter-tall variety could help explain some of the truly unbeliev-able large manlike fossil footprints to be covered in this chapter. were they from outside australia? or,as aborigines claim, did they originate on this continent? townsville aborigines claim the huge fossiltracks found there in 1925 was made by a member of the narragun race. roper river northern territory aborigines

hana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the universe (bhagavata purana 3.8.3),beneath the lower planetary systems.more connections to the v edic tradition can be found in the norse lore, but they go beyond the presenttopic.tibet tibetan buddhist perspective of the nagas comes from cho-yang's year of tibet edition. among allthe creatures of the six realms, humans are the most fortunate, and have the best opportunity for attain-ing the ultimate achievement. gods and demi-gods dwell in immeasurable happiness, exhausting thefruits of their positive karma, and are too distracted with worldly pleasure to seek liberation from cyclicexistence. hungry ghosts and hell beings are too disturbed with suffering and animals are too dumb.humans, wh

res is time (bhagavad-gita 11.32: time i am, bhagavata purana 3.5.26-27, brahma-samhita 5.10, the separating factor between the material and spiritual world (bhagavata purana3.10.12) and a medium to perceive the lord's influence (bhagavata purana 3.26.16. shiva's female consort is known under various names as uma, sati, parvati, durga, kali, and shakti.the divine couple, together with their sons- the six-headed skanda and the elephant-headed ganesha -are inhabiting the mount kailasa in the himalayas as well as the mahesha-dhama on the border of thematerial world (devi-dhama) and the spiritual world (v aikuntha or hari-dhama).in the brahma-samhita he is said to be another form of maha-vishnu, and is compared to a yogurt.yogurt is nothing but milk, yet it is not milk. as yogurt is prepared w

MORALS AND DOGMA

the _man, on the tracing-board of this degree; the light toward which all masons travel. he created after his own image, six genii called _amshaspands, who surround his throne, are his organs of communication with inferior spirits and men, transmit to him their prayers, solicit for them his favors, and serve them as models of purity and perfection. thus we have the _demiourgos_ of gnosticism, and the six _genii_ that assist him. these are the hebrew archangels of the planets. the names of these _amshaspands_ are bahman, ardibehest, schariver, sapandomad, khordad, and amerdad. the fourth, the holy sapandomad, created the first man and woman. then ormuzd created 28 _izeds, of whom mithras is the chief. they watch, with _ormuzd_ and the _amshaspands, over the happiness, purity, and preservati

e ceremonies brought him nearer the deity; and that he should adore the consecrated fire, the gift of that deity and his visible residence. he was taught the sacred characters known only to the initiated; and instructed in regard to the creation of the world, and the true philosophical meaning of the vulgar mythology; and especially of the legend of ormuzd and ahriman, and the symbolic meaning of the six amshaspands created by the former _bahman, the lord of light _ardibehest, the genius of fire _shariver, the lord of splendor and metals _stapandomad, the source of fruitfulness _khordad, the genius of water and time; and _amerdad, the protector of the vegetable world, and the prime cause of growth. and finally he was taught the true nature of the supreme being, creator of ormuzd and ahrima

lose behind them, but further south, follows sirius, the dog-star, who showed the nine elus the way to the murderer's cave. besides the division of the signs into the ascending and descending series (referring to the upward and downward progress of the soul, the latter from cancer to capricorn, and the former from capricorn to cancer, there was another division of them not less important; that of the six superior and six inferior signs; the former, 2455 years before our era, from taurus to scorpio, and 300 years before our era, from aries to libra; and the latter, 2455 years b.c. from scorpio to taurus, and 300 years b.c. from libra to aries; of which we have already spoken, as the two hemispheres, or kingdoms of good and evil, light and darkness; of ormuzd and ahriman among the persians

rom scorpio to taurus, and 300 years b.c. from libra to aries; of which we have already spoken, as the two hemispheres, or kingdoms of good and evil, light and darkness; of ormuzd and ahriman among the persians, and osiris and typhon among the egyptians. with the persians, the first six genii, created by ormuzd, presided over the first six signs, aries, taurus, gemini, cancer, leo, and virgo: and the six evil genii, or devs, created by ahriman, over the six others, libra, scorpio, sagittarius, capricornus, aquarius, and pisces. the soul was fortunate and happy under the empire of the first six; and began to be sensible of evil, when it passed under the balance or libra, the seventh sign. thus the soul entered the realm of evil and darkness when it passed into the constellations that belong

that bear record in heaven, the father, the word, and the holy spirit, which three are one _qu_ what do the three greek letters upon the delta? s[_iota, eta, and _sigma] represent _ans_ three of the names of the supreme deity among the syrians, phoenicians, and hebrews. ihuh [hebrew _self-existence. al [hebrew _the nature-god, or soul of the universe. shadai [hebrew _supreme power. also three of the six chief attributes of god, among the kabbalists--wisdom [ieh, the _intellect([greek) of the egyptians, the _word([greek) of the platonists, and the _wisdom([greek: s?f?a) of the gnostics. magnificence [al, the symbol of which was the lion's head. and victory and glory[_tsabaoth, which are the two columns jachin and boaz, that stand in the portico of the temple of masonry. to the christian ma

ing movement to chaos, she produced ialdabaoth, the demiourgos, agent of material creation, and then ascended toward her first place in the scale of creation. ialdabaoth produced an angel that was his image, and this a second, and so on in succession to the sixth after the demiourgos: the seven being _reflections_ one of the other, yet different and inhabiting seven distinct regions. the names of the six thus produced were iao, sabaoth, adonai, eloi, orai, and astaphai. ialdabaoth, to become independent of his mother, and to pass for the supreme being, made the world, and man, in his own image; and his mother caused the spiritual principle to pass from him into man so made; and henceforward the contest between the demiourgos and his mother, between light and darkness, good and evil, was co

uman. the triple triangle, a figure of five lines uniting in five points, was among the pythagoreans an emblem of health. it is the pentalpha of pythagoras, or pentangle of solomon; has five lines and five angles; and is, among masons, the outline or origin of the five-pointed star, and an emblem of fellowship. the number 6 was, in the ancient mysteries, a striking emblem of nature; as presenting the six dimensions of all bodies; the six lines which make up their form, viz, the four lines of direction, toward the north, south, east, and west; with the two lines of height and depth, responding to the zenith and nadir. the sages applied the senary to the physical man; while the septenary was, for them, the symbol of his immortal spirit. the hieroglyphical senary (the double equilateral trian

r them, the symbol of his immortal spirit. the hieroglyphical senary (the double equilateral triangle) is the symbol of deity. six is also an emblem of health, and the symbol of justice; because it is the first perfect number; that is, the first whose aliquot parts (1/2, 1/3, 1/6, or 3, 2, and 1, added together, make itself. ormuzd created six good spirits, and ahriman six evil ones. these typify the six summer and the six winter months. no number has ever been so universally in repute as the septenary. its celebrity is due, no doubt, to the planets being _seven_ in number. it belongs also to sacred things. the pythagoreans regarded it as formed of the numbers 3 and 4; the first whereof was, in their eyes, the image of the three material elements, and the second the principle of everything

, resident in matter and in its eternal imperfection. the persians said that ormuzd, born of the pure light, and ahriman, born of darkness, were ever at war. ormuzd produced six gods, beneficence, truth, good order, wisdom, riches, and virtuous joy. these were so many emanations from the good principle, so many blessings bestowed by it on men. ahriman, in his turn, produced six devs, opponents of the six emanations from ormuzd. then ormuzd made himself three times as great as before, ascended as far above the sun as the sun is above the earth, and adorned the heavens with stars, of which he made sirius the sentinel or advance-guard: that he then created twenty-four other deities, and placed them in an egg, where ahriman also placed twenty-four others, created by him, who broke the egg; and

the magi, for two terms of three thousand years, each of the two principles is to be by turns victor and the other vanquished; then for three thousand more for each they are to contend with each other, each destroying reciprocally the works of the other; after which ahriman is to perish, and men, wearing transparent bodies, to enjoy unutterable happiness. the twelve great deities of the persians, the six amshaspands and six devs, marshalled, the former under the banner of light, and the latter under that of darkness, are the twelve zodiacal signs or months; the six supreme signs, or those of light, or of spring and summer, commencing with aries, and the six inferior, of darkness, or of autumn and winter, commencing with libra. limited time, as contradistinguished from time without limits

MOTTA MARCELO THE COMMENTARIES OF AL

y the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn out cover the whole globe outside islam and christianity. it should be noted that these religions are mentioned impersonally, while christianity and islam are mentioned in the person of their founders, or alleged founders. obviously 'din' refers to mosaic law; islam has already been disposed of in the previous verse. why assault their flesh rather than th

scious of its 'girders' or axioms. he must find that they confine him like prison bars, when he would gain the freedom of the initiate. in this verse therefore doth the god "enthroned in ra's seat" declare that his word lightens (or removes) the oppression of these 'girders of the soul. the study of this chapter is accordingly a soul preparatory course for whosoever will become initiate. see also the six verses following this; the word increases in value as the reader advances on the path, just as a rembrandt is a 'pretty picture' to the peasant, a 'fine work of art' to the educated man, but to the lover of beauty a sublime masterpiece, the greater as he grows himself in greatness. 62. to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. this seems to indicat

ich two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is now dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radiating light on the six spheres which surround it; these represent the various powers of his mind. this book now appears to him as gold; it is the perfect metal, the symbol of the sun itself. he sees god everywhere therein. to this sphere hath the aspirant come by the path called temperance, shot as an arrow from a rainbow. he hath beheld the light, but only in division. nor had he won to this sphere except by te

PHILIP NEIL MYTHS LEGENDS EXPLAINED

near thebes. she carved the arches from the living rock, and made the pool from a spring of pure water. daughter of the river artemis is attended by the nymph crocale whose father was ismenus, god of the river ismenus in boeotia, near thebes, and a son of apollo and the nereid, melia. as crocale binds her hair, artemis suddenly starts back in horror at the sight of actaeon. artemis maids of honor the six nymphs depicted here are crocale, nephele, hyale, rhanis, psecas, phiale just a handful of artemis huge retinue which included 60 ocean nymphs, who acted as maids of honor, and 20 river nymphs, who looked after her clothes and her dogs. artemis, goddess of hunting, used her skills to protect her mother leto in the sacred grove at delphi, striking down the giant tityus who was trying to rap

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

g& rectification malchut of atzilut the tenth achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the

which is its numerical value. this name corresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name of 45-m"ah (h) which is its numerical value. this name corresponds to zeir anpin, the six emotional attributes. the last is yod-hh-vv-hh (hebrew. this is the name of 52-b"an (h) which is its numerical value. this name corresponds to malchut. these various names are the vessels of particular sefirot which bring out their essence into tangibility, description and existence. all of this will be discussed later at greater length) the function of vessels the vessels have two aspects

ould think that he should be called a "thinker. however, from the above we understand that the source of the power to speak is actually higher than the source of the power to think. a human being is therefore called a "speaking soul (in other words, when the source of the letters, which are literally within the soul itself, are revealed in speech, he is called a speaking soul) the combinations of the six days of creation from the above, we may understand why in the account of creation in the torah, the name elokim is used, such as "and elokim said, let there be light "and elokim said, let there be a firmament, etc. it is because of the five gevurot, which have their source in the name elokim, which limit the "holistic whole" thus bringing out specific utterances and combinations of letters

nt, etc. it is because of the five gevurot, which have their source in the name elokim, which limit the "holistic whole" thus bringing out specific utterances and combinations of letters. as is known, everything is made up of letters. everything in existence has its specific combinations of letters. the source of combinations of letters in all of existence, are the ten utterances of elokim during the six days of creation. the letters of every creature, be it mineral, vegetable, animal or human, give it its form and properties, and make it what it is. for example, the combination of the dna code of a cat is what makes it a cat. no matter what the cat eats, it will turn it into a cat. if a dog eats the same food, it will turn into a dog. the combinations of these letters come from malchut of

eral, vegetable, animal or human, give it its form and properties, and make it what it is. for example, the combination of the dna code of a cat is what makes it a cat. no matter what the cat eats, it will turn it into a cat. if a dog eats the same food, it will turn into a dog. the combinations of these letters come from malchut of atzilut. this will now be explained. the combinations of each of the six days of creation correspond to the six emotional sefirot of malchut of atzilut. for example, the combinations of the first day "yehi ohr (let there be light, correspond to the aspect of influencing kindness (chesed) to the worlds of briyah, yetzirah and asiyah (creation, formation and action. in contrast, the combinations of the second day "yehi rakiya (let there be a firmament) correspond

g kindness (chesed) to the worlds of briyah, yetzirah and asiyah (creation, formation and action. in contrast, the combinations of the second day "yehi rakiya (let there be a firmament) correspond to an influence of gevurah etc (each of these qualities is the source for a millennium of influence to the created worlds of briyah, yetzirah and asiyah, as stated "one thousand years is like a day etc" the six thousand years of this world are drawn from the six emotional attributes of malchut) the combinations of the speech of malchut change from chesed to gevurah etc. according to the effect of the intellectual sefirot (chochmah and binah) on the emotions. when such a change takes place there is likewise, automatically, a change in the combinations of the speech, from chesed to gevurah. further

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

which is its numerical value. this name corresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name of 45-m"ah (h) which is its numerical value. this name corresponds to zeir anpin, the six emotional attributes. the last is yod-hh-vv-hh (hebrew. this is the name of 52-b"an (h) which is its numerical value. this name corresponds to malchut. these names can be further expanded, so that for example the "yod" can be expanded to "yod-vav-dalet (which is the spelling of the letter "yod. in general, everything in existence is an expansion of an expansion of an expansion etc, of the

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

of fruit in front of us containing both good and rotten apples, we may not, on the sabbath, separate out the rotten apples in order to leave a bowl of good ones. rather, we must select out the good ones (which we may then place in another bowl, leaving a bowl of rotten ones. this is because separating the bad from the good is a weekday type of work, i.e, one of the types of work the characterized the six days of creation. as we see here, as the worlds were created, one after another, the coarsest 5 genesis 1:20. 6 literally: the refuse from the food. the arizal on parashat bereishit 15 refuse of the world of tohu was separated out of the entire mass of sparks (we could imagine the world as a spiritual fruit bowl, from which g-d removes all but the finest gapples, h placing the rotten ones

rade b, c, and d apples. gd removes all the grade c and d apples from this bowl, which then becomes the world of beriah, and puts them in a third bowl. the third bowl contains only grade c and d apples. g-d removes the grade d apples, leaving a bowl of grade c apples, which becomes the world of yetzirah. the bowl into which the grade d apples have been placed is the world of asiyah) similarly, in the six days of creation of this world, g-d first created the lower types of creatures, the mineral world. to do this he had to separate out the lowest, coarsest elements from the creation-soup he had to work with from the first day. the creation-soup left was thus gpurified h from all the elements so coarse that only the mineral kingdom could be created from them. next, g-d separated out the coar

(2) 50 [these letters] emerge via yesod [of ima] to rectify [z feir anpin. i.e, to introduce holy intellect into it. the name havayah becomes vested in the name ekyeh, the letters yud-heivav [of the name havayah becoming vested] in the letters alef-hei-yud [of the name ekyeh. this is the first stage, and as we have seen, the name ekyeh is associated with ima. the yud-hei-vav [then] extend through the six extremities of z feir anpin, which are manifest as the six permutations constructed by the letters yud-hei-vav, whose numerical value is 126. yud-hei-vav= 10+ 5+ 6= 21. 21 x 6= 126. the six permutations are: gevurah chesed hei-vav-yud yud-hei-vav tiferet vav-yud-hei hod netzach hei-yud-vav yud-vav-hei yesod vav-hei-yud note that the permutations on the right axis begin with yud, those on t

vurah chesed hei-vav-yud yud-hei-vav tiferet vav-yud-hei hod netzach hei-yud-vav yud-vav-hei yesod vav-hei-yud note that the permutations on the right axis begin with yud, those on the left axis with hei, and those on the middle axis with vav. this is because the sefirot above the right and left axes are chochmah and binah, associated respectively with the letters yud and hei of the name havayah. the six permutations of yud-hei-vav comprise 18 letters [18 is the numerical value of the word] glife h [chai, referring to the ruach of malchut. chai: chet-yud= 8+ 10= 18. the ruach of malchut is the emotions of malchut. the influx of intellect from ima, as embodied in the permutations of yud-hei-vav, has thus restored the ruach of malchut. when 18 is added to 126, the result is 144, the numerica

three root-letters [yud-hei-vav, we have 21 letters. this number added to 207 yields the numerical value of the word for gblessing h [berachah, 227, plus the kolel. 18+ 3= 21; 21+ 207= 228. berachah: beit-reish-kaf-hei= 2+ 200+ 20+ 5= 227. thus, the union of yesod and malchut is blessed, and can occur. we will now see where these permutations are alluded to in the story of noah. the 18 letters of the six permutations allude to the gseven by seven h ritually pure animals, i.e, 14, and the gtwo by two h ritually impure animals, i.e, 4. the idiom for gseven by seven h is simply gseven seven, h implying 7+ 7, or 14. the same is true for gtwo by two, h or gtwo two, h or 4. 14+ 4= 18. the pure and impure animals are derived from the hei of the yud-hei-vav. the letter hei is associated with anima

ng. the arizal will now discuss the dynamics of the development and relationship of z feir anpin and nukva in the context of history. we will now discuss whether z feir anpin and nukva coupled before the era of the patriarchs, or during their era. before abraham was born, z feir anpin and nukva did not couple, for in those days, z feir anpin was in the gnursing h-stage and still consisted only of the six extremities [mature] intellect had not yet entered it. and as is known, the drop of gmale water h [i.e, semen] can be elicited only from the mind. therefore, there was until then no coupling of z feir anpin and nukva. as rabbi wolf ashkenazi points out, the arizal is here referring to face-to-face coupling, since in order for the world to exist there has to be at least some type of couplin

htened type of relationship will spill over into all the elements that make up life in their home. in any case, until abraham, z feir anpin remained in the gnursing h stage, i.e, selfishly connected to ima, concerned only with its own maturation process (as we have seen previously, there are three stages of consciousness: fetal-consciousness, nursing-consciousness, and intellectual-consciousness) the six gextremities h are the six sefirot from chesed to yesod, which, as we know, are the raw material out of which the partzuf of z feir anpin is built. its metamorphosis from these six, separate sefirot into a full-fledged partzuf is marked by its acquisition of gbrains, h i.e, mature intellect in the form of the sub-sefirot of chochmah, binah, and da fat. the intellect is what allows for a pe

bove it. with this you can also understand why this sefirah is called gyesod. h the reason is that this sefirah tends to the left, this being the mystical meaning of gthe live end, h referring to yesod tending toward isaac, which is the left axis. the name yitzchak (isaac, yud-tzadik-chet-kuf) can be rearranged to spell gthe live end h (keitz chai, kuf-tzadik chet-yud. the midot are also known as the six gends h or gextremities, h inasmuch as they define the six directions of three-dimensional space. yesod is the galive h gend, h for it undergoes change (growth and shrinkage, thus exhibiting the properties of life. the numerical value of the three states of gevurah that remain in it, which are three names havayah, is 78. together with 1 for each of them, this sums to 81, the numerical valu

ng come into days h occurs after sarah died, when isaac was already 37. nonetheless, the torah stresses how abraham and sarah were (already) old when isaac was born. the zohar interprets the phrase ghaving come into days h to mean ginto the primordial days that always renew [a person] like the eagle, h30 alluding to the verse, g[g-d] renews your youth like an eagle. h31 the gprimordial days h are the six lower sefirot of atik yomin (corresponding to the six days of creation. since atik yomin corresponds to delight, the source of life, an influx from this level renews a person fs youth. indeed, after this verse and the ensuing story of isaac fs marriage to rebecca, the torah recounts how abraham married again and fathered eight more sons [as we said] the seed of israel was transmitted throu

from the moment of creation. this idea can be better understood by understanding the question raised in the zohar14 regarding the verse quoted here: g cfor in six days [g-d created the heavens and the earth. h the verse literally reads: gfor six days c h; why is the word gin h left out [and only implied? the answer given is that g-d made the world in general.heavens and earth.as gsix days, h i.e, the six extremities, which are the six supernal gdays. h these are the six sefirot from chesed to yesod. there are six facets to human emotion and character, so therefore g-d took six days to express these in creation. this is because. it is known that the days [are not just arbitrary units of time, but] are [rather bona fide] creations of real substance, similar to angels but more sublime and inc

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by bringing the dagger point to the centre of the first pentagram. stand with arms outstretched in the form of a cross and say- beformee raphael behindm e gabriel at my right hand michael at my l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of the lines of the pentagram <108> the uses of the pentagram ritual 1. as a form of prayer the invoking ritual should be used in the morning, the banishing in the evening. invoking the names should be pronounced inwardly in the breath vibrating it

peror, princess or knave. the four suits are: 1. wands or sceptres comparable to diamonds. 2. cups or chalices comparable to hearts. 3. swords comparable to spades. 4. pentacles or coins comparable to clubs. third knowledge lecture the soul is divided by the qabalists into three principal parts- 1. neschamah the highest part, answering to the three supemals. 2. ruach the middle part, answering to the six sephiroth from chesed to yesod, inclusive. 3. nephesch the lowest, answering to malkuth. neschamah answers to the higher aspirations of the soul. ruach answers to the mind and reasoning powers. nephesch answers to the animal instincts. chiah answers to chokmah, yechidah to kether, while neschamah itself is referred to binai-i. the sepher yetzirah divides the hebrew letters into three class

s referred to yod of tetragrammaton, and aima nd9n the supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to yod and the sephira chokmah. aima is referred to heh and the sephirah binah. zaulr anpin is referred to the six sephiroth-chesed, geburah, tiphareth, netzach, hod, and yesod, and of these especially to tiphareth. malkah i l 3 9 t h e queen, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are

uares admits to the path of peh, mars- the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. the cross of the hegemon's badge admits to the grade of philosophus. this cross embraces tiphareth, netzach, hod and yesod, and rests upon malkuth. the calvary cross of six squares also refers to the six sephiroth of microprosopus and is the opened out form of the cube. the symbol of. venus on the tree <158> of life embraces the whole ten sephiroth. it is a fitting emblem of the isis of nature. as it contains all the sephiroth its circle should be made larger than that of mercury. 80 the golden dawn: volume i book one names especially connected with the four elements- earth: hebrew name ar

h you have just passed from the grade of practicus. hegernon leads practicus to hiereus. hiereus by what symbol dost thou enter herein? heg by the peculiar emblem of the hegemon which is the calvary cross of six squares. hiereus this cross embraces, as you see, tiphareth, netzach, hod and yesod, and rests upon malkuth. also, the calvary cross of six squares forms the cube, and is thus referred to the six sephiroth of microprosopus which are chesed, geburah, tiphareth, netzach, hod and yesod. hegemon faces practicus to the diagram at the altar. hiero comes west of altar and points to diagram. hegemon resumes seat <146> hiero this is the symbolic re resentation of the fall. for, the great goddess who, in the b= grade was supporting the columns of the sephiroth, in the sign of the= grade, bei

arth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the cross, if the centre point moves thus (indicates third direction. in these numbers and figures are hid many revelations. remember that the whole number

at you are now lord of the paths of the portal of the vault of the adepti, and are entered into the second degree, approaching ritual of the portal 219 the second or inner order, it is fitting that you should have the knowledge of these emblems to complete as far as may be, your understanding of the powers of the officers of the first or outer order. both refer in natural succession of numbers to the six following the five. thus all progress is by steps, gradual and secure. the inner revelation may come suddenly to some, even in the twinkling of an eye or it may be after long waiting- a slow and gradual process from the beginning, yet ever the liquid must be prepared to the point of saturation. the hierophant's lamen is a synthesis of tiphareth, to which the calvary cross of six squares, f

te, the colour of light and purity. as in the previous case, the calvary cross of six squares is the number six of tiphareth, the yellow cross of solar gold, and the cubical stone bearing in its centre the sacred tau of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of fire and the blue triangle of water- the ruach elohim and the waters of creation. the six angles of the hexagram described upon the tree of life will give the planets referred to it as follows: daath, saturn; chesed, jupiter; geburah, mars; netzach, venus; hod, mercury; yesod, luna- while in the centre is the sun of tiphareth. upon my breast is a symbol, which, 0 lord of the paths of the portal of the adepti, is as yet unknown to you. it is no symbol of the order of the stella

entagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his individuality. his permutation is one" as in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. therefore it is called the flaming hexagram, or the six-rayed signet star. usually, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of difference from the pentagram. now if thou dost draw the hexagram to have by thee as a symbol, thou shalt make it in the colours already taught and upon a black ground. these are the planetary powers allotted unto the angles of the hexagram (

for example, is traced from <22> the same angle as the invoking hexagram, and in the same order, but reversing the current's direction. in all cases the symbol of the planet should be traced in the centre. but for the sun all six invoking hexagrams of the planets should <26> be traced in their regular planetary order and the symbol 0 traced in the centre. and for his banishing hexagram also, all the six banishing hexagrams of the other planets should be employed in their regular order, only that the symbol of the sun should be traced therein. remember that the symbol of luna varieth, and as d in her increase she is favourable. but c is not so favourable for good in her decrease. the symbol of luna in the centre of the hexagram should be traced d if in her increase; by c if in her decrease

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

ted in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is s

. god, considered as father, has nature for his daughter; as son, he has the virgin for his mother and the church for his bride; as holy spirit, he regenerates and fructifies humanity. hence, in the trigrams of fohi, the three inferior yin correspond to the three superior yang, for these trigrams constitute a pantacle like that of the two triangles of solomon, but with a triadic interpretation of the six points of the blazing star. the triangle of solomon 15 dogma is only divine inasmuch as it is truly human that is to say, in so far as it sums up the highest reason of humanity. so also the master, whom we term the man-god, called himself the son of man. revelation is the expression of belief accepted and formulated by universal reason in the human word, on which account it is said that th

eroglyphic sign of truth, because it is the visible source of light, and the rough stone is the symbol of stability. this is why the ancient magi regarded the stone elagabalus as the actual type of the sun, and for this reason the mediaeval alchemists pointed to the philosophical stone as the first means of making philosophical gold, that is to say, of transforming the vital forces represented by the six metals into sol, otherwise into truth and light, the first and indispensable operation of the great work, leading to the secondary adaptations and discovering, by the analogies of nature, the natural and grosser gold to the possessors of the spiritual and living gold, of the true salt, the true mercury and the true sulphur of the philosophers. to find the philosophical stone is then to hav

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

ions a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle o

spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seve

RUBY TABLET OF SET

es, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the sixth angle is the sleep of the daemons in symmetry, which vanquisheth the five but shall not prevail against the four and the nine. h gfrom the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine doth prevail against the six. h gfrom the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire! h celebrant lights the black flame, and says: gthe old ones were, th

ly represent the opinion of the participants. 2 ed. note: some footnotes (those marked as "ed. note" were added by magister robert menschel during this article's reformat for the ruby tablet. no changes were made to the ritual text. 3 ed. note: this is identified a priest of set, iii, since in the year xiv there were but five degrees of initiation in the temple of set. today it would be "three of the six. an adept celebrant would instead hold two of the six. 4 ed. note: this identifies a member of the council of nine. a celebrant who is not a councillor would leave this phrase out. 5 optional shade- may be used if the celebrant has an affinity for crowley. this shade will have been part of the semi-circle of participants, unidentified, and only now will he step forward to the center of the

was troubled" magickal intuition had led me to attempt an understanding of the principle of maat via combination of the words thelema, indulgence, xeper, xem, remanifest, and runa. i was troubled, because after reading the xem keys several hours before this working, i began to wonder if i was on the wrong track- it appeared as if xem alone would provide what i sought, instead of a combination of the six words "you're not wrong" these words from set eased my troubled feelings; i felt this to be a confirmation that my work with maat should continue along the present course. classification: v2- bne.r2b- 2 author: james l. knowles, jr. ii date: july 8- 11 xxviii revision: august 26, xxviii, june 17, xxix subject: maat reading list "remember what you read only a few hours ago" in this sentence

magics that make stand non-magicians stand in wonder, but to use that knowledge as a foundation to raise the knowledge and awareness even higher. this may be another reason that trump i flows upward in its lines and shows fluid action rather than a frozen stasis. trump ii the priestess the priestess, trump ii, known in some decks as the high priestess, is one of what de givry refers to as one of the six titled personages belonging to human society, the other five according to that author being (in the older style titles) the pope, the emperor, the juggler, the empress, and the hermit. it was de gebelin, according to de givry, who attempted to place the tarot figures into a logical arrangement and thereby find correlations between the deck and society. the relationships he advanced are of

, the juggler, the empress, and the hermit. it was de gebelin, according to de givry, who attempted to place the tarot figures into a logical arrangement and thereby find correlations between the deck and society. the relationships he advanced are of passing interest and are worth mentioning if only for the further correspondences of the thoth deck and the thelemic/satanic/setian interpretations. the six titled personages: the pope the emperor the juggler the high priestess the empress the hermit the two allegorical personages: the devil death the four cardinal virtues (with the hanged man as prudence: justice strength temperance prudence the three astronomical elements: the sun the moon the star the two elements of fate in human life: the lovers the wheel of fortune the four elements in c

aes james lewis vi this update of the tarot trumpd analysis was produced on an apple macintosh plus, stored on a jasmine 20 mb hard disk, printed on a microlaser using the palatino 12 font and contains 16,538 words. the golden section tarot working in my chamber, illuminated by a single candle, i am sitting. in front of me rests a copy of the book of coming forth by night, the iam manuscript, and the six separate sonnets. several sheets of paper and two pens are also within reach. my thoughts are turned inwards and i am no longer in my chamber. the walls of my chamber slowly fade to nothing as i gently rise above the floor, soon to find myself surrounded by total blackness. no light anywhere, not even a single star, and yet i know that i am in the night. i am now floating towards a "thing"

the bell three times, and say] numerology teaches that three is the number of creation, the action and the result of that creation [face the altar (turning widdershins, ring the bell three times and say] three times three is nine, the number of magic, the cause and the process of tonight's creation [a third initiate now lights the black candle from the red candle, and then visualizes and invokes the six neters of creation [face the altar, and say] hail to shu, light of enlightenment; together with tefnut you are first among opposites. in the name of set, i call you forth. by the power of this pentagram i wear, i call you forth. by the power of my setian will, i call you forth [face away from the altar, and say] hail to tefnut, source of intuition; twin of shu. in the name of set, by the p

tual separation from the objective universe. as the ruling cthulhian neter, he is collateral to set and dictates the actions of the ninth angle, the black flame, and therefore can pass free from the time/ space continuum and is not ruled by exterior objective phenomena. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. consultation with dr. michael aquino's diabolicon reveals the following: gknow, then, that throughout the great cosmos there exists a sublime order, whose nature was determined in eons long past by that singular consciousness of all order which is now called by the name god. consider well the measure of this achievement, for all that is now behavioral law was then absent, and it was the e

of the trapezoid unto the old ones whose sign is the star in the firmament of wrath. hail to the hornless ones. we move our swords within the sixth angle, and through the power of the black flame banish the sleep of symmetry. the sleep of symmetry, be it damned for a dog! we move our sword within the seventh angle, and behold the ruin of symmetry and the awakening of the daemons, for the sleep of the six hath been broken by the nine. hail to daemons who no longer sleep! we move our swords within the eighth angle, and pronounce: walhalla! the masters of the realm, who on this night shall raise a new palace of perversity unto the dark lords on their dark thrones, whose sign is the ten-sided black star blazing! we move our swords within the ninth angle, and behold the dark fire which destroys

the council and request approvals in writing. each voting councillor may send in an approval for only one of the proposed names. a minimum of six approvals by the council will confirm the approved individual to the chairmanship. if no name receives six approvals, the executive director will announce the two names with the most approvals and request as many run-off approvals as necessary to obtain the six-minimum. the executive director will provide tabulations of all received approvals to the council. if the executive director has not completed the procedures of this section within two months from the date of the chairmanship vacancy, the high priest may at his option administer the procedures. if there are any seat-vacancies on the council, they must be filled according to section #4.04 b

SALMANRUSHDIE THESATANICVERSES

on that had come to obsess him by night and day. his favourite playground rhymes were those that yearned for foreign cities: kitchy--con kitchy-ki kitchy-con stanty-eye kitchy-ople kitchy-cople kitchycon-stanti-nople. and his favourite game was the version ofgrandmother's footsteps in which, when he was it, he would turn his back on upcreeping playmates to gabble out, like a mantra, like a spell, the six letters of his dream--city _ellowen deeowen. in his secret heart, he crept silently up on london, letter by letter, just as his friends crept up to him _ellowen deeowen london. the mutation of salahuddin chamchawala into saladin chamcha began, it will be seen, in old bombay, long before he got close enough to hear the lions of trafalgar roar. when the england cricket team played india at t

cial investment of a sort. when a child comes of age, the grown walnut is comparable to a matured insurance policy; it's a valuable tree, it can be sold, to pay for weddings, or a start in life. the adult chops down his childhood to help his grown-up self. the unsentimentality is appealing, don't you think" the car had stopped under the entrance porch. zeeny fell silent as the two of them climbed the six stairs to the front door, where they were greeted by a composed and ancient bearer in white, brass-buttoned livery, whose shock of white hair chamcha suddenly recognized, by translating it back into black, as the mane of that same vallabh who had presided over the house as its major-domo in the olden days "my god, vallabhbhai" he managed, and embraced the old man. the servant smiled a diff

sympathy for the devil: a new lease of life for an old tune. the kids in the street started wearing rubber devil--horns on their heads, the way they used to wear pink-and-green balls jiggling on the ends of stiff wires a few years previously, when they preferred to imitate spacemen. the symbol of the goatman, his fist raised in might, began to crop up on banners at political demonstrations, save the six, free the four, eat the heinz fiftyseven _pleasechu meechu, the radios sang _hopeyu guessma nayym. police community relations officers pointed to the "growing devil-cult among young blacks and asians" as a "deplorable tendency, using this "satanist revival" to fight back against the allegations of ms pamela chamcha and the local cr c "who are the witches now "chamcha" mishal said excitedly

h a different meaning in each- and now the lights hit him, he raised his arms high, he was returning wreathed in clouds- and the crowd had recognized him, and his fellow-performers, too; people were rising from their seats, every man, woman and child in the auditorium, surging towards the stage, unstoppable, like a sea- the first man to reach him had time to scream out _remember me, gibreel? with the six toes? maslama, sir: john maslama. i kept secret your presence among us; but yes, i have been speaking out about the coming of the lord, i have gone before you, a voice crying in the wilderness, the crooked shall be made straight and the rough places plain- but then he had been dragged away, and the security guards were around gibreel _they're out of control, it's a fucking riot, you'll hav

SATANGEL

hilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with pha

t stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so as to form a crucifix of the body, visualising the archangels in their respective quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael in the west, gabriel in the south, michael in the north, uriel about me flames the pentagram behind me shines the six rayed star 6) finally, drawing the cruciform above your head say; above my head is the glory of god, in whose hands is the kingdom, the power and the glory, for ever and ever, amen. the rite of the bornless one the rite of the bornless one, otherwise translated as the headless one, has its origins in the sorcery of ancient egypt. it survived through obscure greek manuscript, and formed a p

SATANIC RITUALS

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

SATANICON

is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on the floor before the altar. a single black candle endowed with the spirit of antichrist rests in the center of the altar, directly beneath the sigil. ignited charcoal in a large brazier represents hell s flaming pit from which the grand conjuration and subsequent release of the devils of evilution symbolize the forces of the d

ird, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i conjure the race of evil! the celebrant lights the candle of antichrist and intones: i conjure the will of the great beast antichrist! immediately following each of the six avocations, the celebrant tosses a small amount of conjuration saltes into the candle flames. 3 the celebrant (and all participants) drink from the chalice of change. 4 the celebrant grasps the sword of satan and points it towards the sigil of antichrist while reciting the conjuration of darkness 666: satan in your most unholy name, hear me! our times the age of evil and its creative spiri

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ius, even those born in a low social class can rise through education and hard work. one of the new ideas introduced in confucian thought was that of meritocracy, or social position based on performance rather than birthright. through education in morality, government, and the arts, humans could improve themselves. confucius, as a 162 world religions: almanac confucianism teacher, also emphasized the six arts: ritual, music, archery, chariot riding, calligraphy, and computation, or mathematics. for him, however, the highest form of education was a moral education. during his lifetime confucius gathered together the core elements of the confucian system. confucius always claimed to be a transmitter, or spreader of news, rather than a creator. he was presenting many concepts and principles t

bolize the three jewels. and finally, a crescent with a dot above it symbolizes the liberated beings who dwell in the roof of the universe. the ceremony concludes with time for meditation and prayer. the essence of jain worship, however, takes place primarily in daily life rather than in public rituals. each day, jains perform six observances, which differ slightly for digambaras and svetambaras. the six daily rituals for digambaras are: 1. devapuja, or praying to the twenty-four tirthankara. 2. gurupasti, or devotion and service to ascetics (leading a life of selfdenial. 3. swadhyay, or studying scriptures. 4. samyam, or practicing self-restraint and self-discipline. 5. tap, or penance. 6. dana, or charity and alms giving. for svetambaras, the six daily rituals are: 1. samayik, or remaini

, who again followed him into the tent. eventually, five volunteers offered their lives. the volunteers, however, did not die. their lives were spared, and the blood on gobind singh s sword was that of a goat. they emerged from the tent, and gobind singh declared them the blessed ones, or the khalsa. they were blessed in a baptism-like ritual with amrit, a concentrated solution of sugar in water. the six, including gobind singh, were members of different castes, but they all drank from the same bowl during the ceremony, signifying the unity of all sikhs regardless of their social status and background (the caste system in india was a hereditary, or birth, system that determined things such as what jobs people could do and who they could marry. it greatly divided society, for there was litt

rch-april, but in india it is celebrated in august-september. in all the calendars, however, each month and each day are presided over by a zoroastrian spirit and are marked by prayers to that spirit. festivals zoroastrian religious festivals are of two major types: gahambars (gahambar means in time) are seasonal festivals, and jashans are other festivals that are not associated with the seasons. the six gahambars reflect the roots of zoroastrianism in an agricultural society. because the calendars have not been corrected in centuries, the seasons each gahambar represents often do not match the common calendar. each gahambar corresponds to one of the six days of creation. the six gahambars are: 1. maidyozarem: the midspring festival, held in early october and commemorating the creation of

e modern era, zoroastrians, both from iran and from india, travel back to these ancient sites as a way of discovering their religious roots. one of the major places of pilgrimage is a group of six shrines in the yadz region of iran. while many pilgrims visit these shrines individually, more often they visit as part of communal celebrations, with feasting, dancing, and music. the most important of the six shrines is the pir-e- sabz shrine, about 45 miles (72 kilometers) from yazd (the word pir, meaning saint, is used to refer to these shrines) surrounding the shrine is a legend that the daughter of a sassanian ruler was being pursued by a muslim army. she stopped at the site of the shrine, where she prayed to ahura mazda for help. miraculously, the rocks of the mountain opened and provided

onfucius himself later wrote in his analects (lun yu) that he was without rank and in humble circumstances at the time of his birth. later legends speak of strange occurrences at confucius s birth, such as dragons and a unicorn appearing. shuliang he died when confucius was three years old. confucius was then educated by his mother and also perhaps at a school for nobles. he learned the basics of the six arts, also known as the six disciplines: ritual, music, archery, chariot riding, calligraphy (fine handwriting, and computation (mathematics. for confucius, the arts of music, dance, painting, and poetry, which he classified as wen, were the highest forms of culture. he would later emphasize these in his teachings. he was skilled, as were most nobles of the day, in fishing and hunting, tho

igure in the establishment of teaching as a profession. his supposed birthday, september 28, is still celebrated as teachers day in taiwan. confucius taught by example and by telling stories from his life and the lives of others. he also taught through conversation, asking questions that challenged the beliefs of his pupils. in addition to confucian philosophy, his students also learned to master the six arts, just as confucius had. he took groups of twenty to twenty-five pupils at a time and was said never to have turned away a hopeful student because the student could not pay. he attempted to inspire a sense of empathy in these young men and also to prepare them for government service. chinese civil service examinations were later based on confucian philosophy. world religions: biographi

sought to educate jews about their religion. rose hartman/ corbis. nechama leibowitz 212 world religions: biographies begins her weekly lessons leibowitz also began to give lessons outside the school on various topics in the bible. in 1942 she was asked to teach a group of women from a kibbutz, an agricultural collective or commune, who were on a break for educational purposes. she agreed to lead the six-month class. when it was over, the women were so interested in their studies that they asked leibowitz if they could continue the class by mail. she began sending them weekly lessons, questions that required the women to examine and analyze parts of the bible. then she received their answers back by return mail, corrected and graded them, and sent them back to the kibbutz. she called these

eligious leader usuman (also spelled usman or uthman) dan fodio was born on december 15, 1754, in the small village of maratta. the village was 375 located in the ancient kingdom of gobir, one of seven city-states that were collectively called hausaland. hausaland was located in the center of northwestern africa, just south of the sahara desert, and its origins dated back to the eleventh century. the six other city-states in hausaland were daura, biram, kano, katsina, rano, and zaria. by the late fourteenth century the region was introduced to the religion of islam, whose followers are known as muslims. the new religion did not become popular in hausaland, however, until the middle of the fifteenth century, when the fulani began immigrating into the region. they came in large numbers to es

theme that runs through the world s creation myths is the question of whether creation took place from above or below. in shinto, for example, creation took place from above, in a world beyond the clouds. in the sioux foundational myth relayed in black elk speaks, a record of the tales told by a holy man of the oglala lakota sioux, black elk narrates a vision of a cloud world where he encounters the six grandfathers who empower him. in contrast, the creation and foundational myths of the bushmen of africa and of the hopi indians of north america both depict creation as occurring from below. the bushmen, for example, believe that in times past people and animals lived below earth but that the god kaang planned a place of happiness for them on earth s surface. he planted a large tree with b

SEPHER HA BAHIR

power in all parts of the body. 82 what art the seven parts of man s body? it is written (genesis 9:6, in the form of god, he made man. it is also written (genesis 1:27, in the form of god he made him counting all his limbs and parts. but we have said: what does the letter vav resemble? it is alluded to in the verse (psalm 104:5, he spreads out light like a garment. for vav is nothing other than the six directions. he replied: the covenant of circumcision and man s mate are considered as one. his is two hands then make three, his head and body, five, and his two legs make seven. paralleling all these are their powers in heaven. it is thus written (ecclesiastes 7:14, also one opposite the other had god made. these are the days [of the week, as it is written (exodus 31:17, because six days

essed holy one saw, however, that the world could not endure [this light. he therefore took a seventh of it and left it in its place for them. thee rest he put away for the righteous in the ultimate future. he said, if they are worthy of this seventh and keep it, i will give them [the rest] in the final world. it is therefore called the world that came, since it already came [into existence] from the six days of creation. regarding this it is written (psalm 31:20, how great is your good that you have hidden away for those who fear you. 161. what is the meaning of the verse (exodus 15:27, and the came to elim, where there were twelve wells of water and seventy date palms, and they encamped there by the water? what is so special about seventy date palms? in one small place there can be a tho

. 174. and what is the reason that you said that the song of songs is beautiful? yes, it is the most beautiful of all the holy scriptures. rabbi yochanan thus said: all scripture is holy, and all the torah is holy, but the song of songs is the holy of holies. what is the meaning of the holy of holies? it means that it is holy for the holy ones. what are the holy ones? they are the counterparts of the six directions that are in man. that which is holy for them is holy for everything. 175. what is this that is holy? it is the etrog, which is the beauty (hadar) of them all. why is it called beautiful (hadar? do not read hadar, but hadar which dwells. this refers to the etrog which is not bound together with the lulav. without it the commandment of the lulav cannot be fulfilled. it is also bou

SIFRA DETZNIYUTHA

said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the ears, round about the face, the white locks ascending and descending, separating into thirteen of that most splendid of splendors, it is written: not passe

(atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor ratzon) corresponds to the forehead. 18 the open eye is the eye of providence, the ayin i (vast face. 19 the hollow pillar is an allusion to the nose. 20 spirit xvr ruach. 21 torah b reshith 1:1. 22 the six are the directional sefiroth, the chayot who ran and returned. 23 torah b reshith 5:29. 24 unformed (tohu) and empty (vuhbohu, darkness, and al-face of the deep are all epitaphs of vast face. 25 al li is a prominent name of vast face. 26 torah b reshith 1:2. 27 the sequence of letters which compose the word echad (unity) dxa are numerically equivalent to 1, 8, 5 which add up to 13, the thi

t face. 25 al li is a prominent name of vast face. 26 torah b reshith 1:2. 27 the sequence of letters which compose the word echad (unity) dxa are numerically equivalent to 1, 8, 5 which add up to 13, the thirteen words of the quotation. 28 the is an allusion to the time span from the initial manifestation of the creation to its dissolution, reshith (tysar, the first) to acharit( tyrxa, the last. the six thousand years of the small face universe (spanning approximately 20 billion light years) depend on the first six days described in torah b reshith. 29 the seventh above them is the seventh millennium of the small face universe, spent in the great sabbath by jews, christians, and muslims. 30 these twelve hours are the hours spent by the letters in atziluth alone i.e. witness states of alef

shith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vas

SIX WAYS OF KNOWLEDGE

hat you're about to lose your job because the company is going belly-up- these are forms of maa. the second practice concerns manipulating your environment so that needless ugliness need not be a part of it. this does not mean "seeing the world through rose-colored glasses" it just means that you don't give attention to things that merely distress you. if you get depressed everyday when you watch the six o'clock news, don't watch it. you'll be surprised that you can still function without knowing how many car wrecks there were last night. another aspect of maa is decorating your office or home with things that please you. the avoidance of needless ugliness is a way of conserving yourself to withstand the unpleasant things foretelling of the future may bring to you. the moon looks upon what

SPENSER THE CULT OF THE ALL SEEING EYE 1960

o] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanatio

pointed stars? this is a clear lapse from the developed standpoint. in the first realization of the seal, as cut from the original die, the stars were conceived as six-pointed and the constellation was very naturally made six-pointed to match. but the lapse was soon discovered from comparison with the stars upon the flag, so while they were changed to the five-pointed order in the websterian die, the six-pointed form of the constellation was unfortunately retained and still mars the realization -28- of our crest. it should be manifest that the very same deference paid to an heraldic art-idea, which resulted in grouping thirteen six-pointed stars into a larger six-pointed constellation, would have grouped them, as five-pointed elements, into a corresponding five-pointed constellation [his e

nt by edith kermit roosevelt syndicate suite n 824, 800 fourth st, s.w, washington 24, d.c- 46- the temple- a "spiritual united nations" edith kermit roosevelt's marvelous columns on "the temple of understanding" focused nation-wide attention on this project for the erection of a "spiritual un" in our nation's capitol. the temple brochure referred to by miss roosevelt states (page 2) that each of the six wings radiating from the central dome of the temple "will contain a small chapel which, designed in accordance with the requirements of the religion it represents, and using the appropriate symbols, will illustrate its mode of worship "to the right of each chapel, or wing, will be a combined library and reading room. the books in this adjacent library will cover the main currents of though

fund for the republic's center for democratic institutions, santa barbara, calif, gave the principal address at dr. zitko's 15th world university roundtable conference on august 11 of this year. incidentally, a founding member of the santa barbara center is defense secretary robert s. mcnamara who along with dr. zitko is a sponsor of the temple of understanding, the 85,000,000 "spiritual un" for the six major faiths. like all world government projects the temple's "project of understanding" just happens to coincide with a similar drive in great britain where fabian socialism was hatched under the wing of theosophy. implementing britain's 1944 education act for teaching "comparative religion" a pilot project has been set up to take nine and ten-year-old children in a state school to hear i

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

ps, and everyone is born into a group. could you outline what those groups are? sv: well no, it's all one group, there are just different levels. gs: yeah, that's what i mean. like the sciences, the government, or. sv: oh. oh. okay. the illuminati is divided into different branches of learning. these branches include sciences, military, government, leadership, scholarship and spiritual. those are the six branches of learning. and while all children need to undergo some training or teaching in each area, as they get older. they begin profiling you from infancy, and they know where your activities and abilities are. then you're, you really go into. most people specialize in one branch or possibly two branches of learning. gs: and you were involved in what branch? sv: i was heavily involved i

TECHNICIANS GUIDE TO THE LEFT HAND PATH

element of insight- can be manifest. the function of transformation is to have an equivalent effect upon the contents of an individual existence. transformation is not often sudden, it is frequently the result of a longer process that reaches its height of influence during the working, and then slowly extends from those affected. i would like to state categorically that by following through with the six-fold process of ritualization as described here, that the likelihood of achieving a successful outcome to a ritual working is greatly enhanced. this is partly due to the consideration of a number of psychological factors- relative to initiation- and also due to a properly constructed and proportioned ritual chamber. extension results in seeing more and this is a primary function of lhp ini

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

ur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs 307 17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory fo

he serpent devouring his own tail..force attracts force..5 the jewish cabalists speak in mysterious, guarded terms of this same potent force. they say it is produced from the uniting of the two triangles, male and female, in the sex act, releasing the generative energy of creation. the result symbolized is, of course, the jewish star of david, known as the seal, or symbol, of solomon or simply as the six-pointed star. the cabalists say this star represents the combined energy of good and evil becoming one force; it represents the "white jehovah and the black jehovah" it is the epitome of the "as above, so below" doctrine. as lavey put it, it represents "the third way" to the illuminati, nothing is static, everything is deceit; the force is dynamic, ever-changing, the quicksand of light tha

the inaugural bible. this official postcard, widely circulated by the communist government in russia following the jewish bolshevik takeover, is entitled "leaders of the proletarian revolution" the postcard reveals the jewishness of these original leaders of the communist party. all six shown, including lenin and trotsky, are jews! also observe the double triangle arrangement of the placement of the six individuals. triangles up, triangles down, triangles, triangles all around 333 triangular structure at gala opening ceremony of 2002 winter olympics in salt lake city, utah (photo: newsweek, february 18, 2002) 334 codex magica triangles up, triangles down, triangles, triangles all around 335 according to an illustrated encyclopedia of traditional symbols, this illustration is packed with o

dden number 666, the number of the beast (revelation 13. notice that there are six triangles incorporated on the outside of the hexagram; that it has six out points, and that six lines are used in constructing the symbol's two triangles. thus, 6-6-6. also, the symbol incorporates six triangles of three sides each. six times three equals eighteen (6 x 3= 18 and 6+ 6+ 6= 18. an outstanding study of the six-pointed star was accomplished by dr. o.j. graham in the book, the six-pointed star.1 dr. graham proves that this symbol was never used by king david of israel and so the name star of david is a misnomer. the symbol was chosen in 1947 for the flag of the fledgling nation of israel at the insistence of the rothschilds. its usage stems from the medieval period when corrupt rabbis into cabalis

s accomplished by dr. o.j. graham in the book, the six-pointed star.1 dr. graham proves that this symbol was never used by king david of israel and so the name star of david is a misnomer. the symbol was chosen in 1947 for the flag of the fledgling nation of israel at the insistence of the rothschilds. its usage stems from the medieval period when corrupt rabbis into cabalistic magic began to use the six-pointed star in their rituals. dr. graham does not mince words in declaring this emblem a tool of satan, unworthy of use by the holy people of god. the occult triangle and the masonic lodge returning back to the single triangle as a common symbol of occult usage, we note that the freemasons were able, through the influence of grand master benjamin franklin, to have the triangle became the

ere are two trumps, the esoteric, private "illuminati trump" and the outgoing and extroverted "public trump" finally, at top, right, we also are shown a serious donald sitting and giving the required cabalistic triangle sign with both the fingers and thumbs of both hands touching. this is a common sign of recognition among illuminati. 418 codex magica twenty-one magical signs of the jewish cabala the six-pointed star, babylonian witchcraft, and the hollywood perdition of jerry seinfeld and associates he said furthermore unto me, son of man, seest thou what they do? even the great abominations that the house of israel committeth here. ezekiel 8:6 kabbalism is a system of jewish mysticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and s

word and by other means, an inanimate man made of clay or dust could be made to come alive. a huge and powerful monster, or beast, the golem would then do the magician's bidding. in 1920, the classic film der golem created a stir. directed by paul wegener, der golem depicted the monster variously wearing either the five-pointed star with one point up (white magic) or two points up (satanic. also the six pointed star of david played a part in the film's plot as a jewish rabbi, rabbi low, using the secret word "aemact" brought life and breath into the artificial man. in der golem, rabbi low employs the magic word and the pentagram star to bring life to the creature. der golem's film crew used this drawing as a model. magical signs of the jewish cabala 437 438 codex magica this album was adv

star of isis, the star of venus and by other names. its usage can be traced back to babylon and it has often been employed in magical rites and activities. it is sometimes said that the inverted pentagram, when it has two points ascendant, connotes evil and two points descendant, or down, indicates good, but this is not so. either direction can be evil. 540 codex magica israel's six-pointed star the six-pointed star, known as the seal of solomon, as the magen david of the jews, or as the hexagram, is considered by witches and occultists of all stripes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the roths

ipes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the rothschild dynasty later adopted this star as a magical device and was instrumental in persuading (money talks) the fledgling zionist entity, israel, to adopt the six-pointed star as the national emblem. it is the symbol of the israel national flag, even though a more appropriate device undoubtedly would be the torah, the menorah, or some other historic or religious symbol.7 geometrically and numerically (points, lines, triangles) the six-pointed star translates into the number 666. thus, it is very possible that the six-pointed star could become the ma

doubtedly would be the torah, the menorah, or some other historic or religious symbol.7 geometrically and numerically (points, lines, triangles) the six-pointed star translates into the number 666. thus, it is very possible that the six-pointed star could become the mark of the beast, the antichrist, as prophesied in revelation 13. the illuminists, cabalists, and masons cunningly have also chosen the six-pointed star as symbol because of its hidden sexual meanings. it is made up of two triangles, integrated together, one superimposed on the other. the triangle pointing downward (delta) represents the female vagina; the triangle pointed upward the male phallus. joined, or yoked, the two triangles represent the generative sex act.8 illuminati stars around the world the illuminati have clever

THE BOOK OF PLEASURE

f self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute existence

f self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute existence

eedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. 32 33 preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by believing as the "neither-neither" process. you are fire yet you

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

e stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbol

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ing to the air force report, the alleged alien bodies seen near the roswell crash site were actually artifacts from an air force project begun in 1953 during which dummies were dropped from high altitudes in order to test parachute effectiveness. civilian witnesses saw air force personnel collecting the dummies and mistakenly believed that they were seeing military units retrieving alien corpses. the six-year discrepancy between the roswell event and the dummy dropping was officially explained as time compression; that is, the witnesses became confused about the actual time reference and compressed their memory of the roswell ufo crash in 1947 and their recollection of the smashed dummies in 1953 into the same scenario. in his memoirs, leap of faith: an astronaut s journey into the unknown

d crash debris having been a balloon and the true nature of the alien corpses having been parachute dummies. and then there was the question of how those witnesses who claimed to have seen wreckage of a flying saucer and the bodies of its extraterrestrial crew in 1947 could have confused the event with the discovery of dummies dropped over the desert near roswell in 1953. colonel haynes explained the six-year discrepancy between the events as a manifestation of the mental phenomenon of time compression on the part of the witnesses. time compression, he stated, occurs when one s memory melds events separated by many years into compressed segments of time. civilians who witnessed the crash site of a weather balloon in 1947 and, six years later, saw air force personnel retrieving crash dummie

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ualities as the king and queen. the page symbolizes similar qualities of love and happiness. if any of these cards are dealt inverted, their meaning signifies aspects of distrust and unhappiness. the ten of cups represents satisfaction in personal accomplishments. the nine means triumph. eight insures the forthcoming fulfillment of a wish. seven indicates the presence of fresh concepts or images. the six of cups reveals thoughts of past loves. five portends a union, possibly marriage. four indicates displeasure over a relationship. three is a happy card, promising success. the two of cups symbolizes love, the result of one added to one. the one-spot alludes celebrations and good cheer. swords. the tarot cards bearing swords bring associations of power, authority, hatred, and misfortune. th

of clubs indicates the presence of a helpful person. the valet who attends the royal family of finance is a man or woman of extremely sensitive nature. if any of these cards are inverted, they indicate individuals who may cause severe problems. the ten of batons depicts gambling for high stakes. nine indicates a loss of money. eight brings good luck. the seven is a happy card of profit and gain. the six of batons is a portent of gifts, of gratification of desires. the five reveals thoughts permeated by avarice and greed. four symbolizes gaiety and the pleasures money can buy. three is a noble card, representing dignity transcending frivolous, impulsive actions. the two of clubs indicates a loss of money. the ace reveals a state of perfect contentment and triumph. it is essential to rememb

and his generosity. the queen of hearts evokes the image of a well-loved woman, a mother, faithful wife, or one fs true love. the jack symbolizes a reliable and trustworthy friend or relative. the ten of hearts promises success and good fortune in any project. the nine represents triumph, fulfillment, and success. when the eight turns up, it insures a happy occasion. seven indicates false hopes. the six reveals a weakness to be overly generous and trusting. five is a card of indecision. the four of hearts is the card of the bachelor or the spinster. the three is a card of cautions against becoming impetuous or easily angered. the two of hearts symbolizes success in love and in business. spades: although they have a reputation for being all bad, spades often signify warnings and cautions

to be loyal in love or in friendship. the jack signifies a generous, sincere, and constant friend whose devotion is never in question. the ten of clubs is a strong good luck card. nine indicates a loss of money and a variety of other troubles, including serious disputes with friends or family members. eight of clubs warns against incurring bad debts. the seven is a happy card of profit and gain. the six of clubs is the partnership card, a sure portent of success based on a trustworthy friendship. the five is a marriage card, usually representing a happy future for both parties. four symbolizes danger or a sudden misfortune or failure. three is a sign of a second marriage and possibly a third. the two of clubs is an unwelcome card, indicating a loss of money or friendship. how often may th

ional, impersonal love, these people serve quietly, cheerfully, and efficiently, applying the law of balance to adjust inharmonious conditions. people often come to six personalities for material or spiritual aid, and they must always be ready to give it. some persons with a six life-path are musically endowed, but their real love is for the home and the harmony therein. the opposite polarity for the six personality is to become tyrannical. 7.seven is a cosmic number related to the seven planets, seven days of the week, seven colors, and seven notes on the musical scale. things and opportunities are brought to the seven persons, without their actively seeking them. those with this number should use their mental abilities to probe the deep mysteries and hidden truths of the universe. they a

aged holy man of the oglala sioux, to harney peak, the same place where the spirits had taken black elk in a vision when he was young. neihardt wrote that as those who stood by watched, thin clouds began to gather out of a clear sky. a scant chill rain began to fall, and there was low, rumbling thunder without lightning. with tears running down his cheeks, black elk chanted that the great spirit, the six powers of the world, heard his prayer to preserve his people. according to neihardt, black elk stood for a few minutes in silence, his face uplifted, weeping in the rain, and then the sky was once again cloudless. while those witnesses who observe such apparent control over the weather by a tribal shaman consider it magic, the practitioners themselves regard such abilities as empowerment

diameter of about 25 meters. a group of stones about four meters in diameter establishes the hub of the wheel. twenty-eight gspokes h angle out from the hub and connect with the outer rim. the big horn mountains was significant to the crow, the sioux, the arapaho, the shoshone, and the cheyenne indians.but none of these tribes were known for building stone monuments. bits of wood found in one of the six smaller groups situated unevenly about the rim indicates that the medicine wheel has been there since at least 1760 and was likely constructed around 1700. the monument has been known to non-natives for over a hundred years, but speculation about its true purposes has only inspired mysteries and tales. john a. eddy, a solar physicist and astronomer on the staff of the high altitude observa

THE KEY TO THE MYSTERIES

note: this is the classic mis-identification. the seal is that of david in jewish lore, solomon having the five-pointed star> it is the religious and metaphysical triad analogous to the natural triad of universal generation in the equilibrated substance. around the triangle is the cross which divides the circle into four equal< parts, and thus the symbols of religion are united to the signs of geometry; faith completes science, and science acknowledge faith. by the aid of this key one can understand the universal symbolism of the ancient world, and note its striking analogies with our dogmas. one will thus recognize that the divine revelation is permanent in nature and humanity. one will feel that

THE MAGICIAN S KABBALAH

, on my right hand, michael (mee-khah-ell, on my left hand, auriel (aw-ree-ell" at each name, pause and visualise an appropriate figure, usually twice the size of the room, but sometimes more human-sized facing outwards at the appropriate quarter. visualise the figures bearing the appropriate elemental weapons, and colours if required. say "for before me flames the pentagram, and behind me shines the six-rayed star (this line is of most variance in other versions of the right, but i take it to place the individual in the location of tiphareth on the tree, looking down on the four lower sephiroth (with tiphareth being the top point of the pentagram) and with the upper sephiroth behind (as the hexagram. 5. repeat the kabbalistic cross. this ritual should bring about a feeling of protection a

THE MIDDLE PILLAR

the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "agla("ah-geia 7.19 6. return to the east. extend arms in the form of cross. 7. say "before me raphael" the qabalistic cross and the pentagram ritual 57 8 "behind me gabriel" 9 "on my right hand michael" 10 "on my left hand auriel" 11 "for before me flames the pentagram" 12 "and behind me shines the six-rayed star" 20 13. repeat the qabalistic cross. the function of this ritual, though capable of extension in several other directions, is pre-eminently one of banishment.21 its aim is to eliminate from the sphere of the mind those qualities or sensations which the critical ego deems unnecessary. its rationale is that a system of vibration may act upon the human organism in a purifying and s

re is consistent with that described in regardie's the golden dawn. another version states "for around me shines the pentagram and within me shines the sixrayed star" the total number of points formed by the four pentagrams (4 x 5, and the single hexagram (6) is 26, the number of tetragrammaton and of the middle pillar. another version is "for about mejames the pentagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column o

a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the six-rayed star" or "and behind me shines the hexagram of light" this same paper states that a thirteenth line could be added if the magician so desired "and above my head the glory of god" whatever version the magician chooses is a matter of personal preference. 21. specifically the banishment of negativity, unwanted energies, or neuroses. 22. most texts describing the lbrp state that the magi

77 see to your right another figure in flaming red and green robes carrying a sword. say "on my right hand, michael (mee-kai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand, uriel (ur-ee-el. say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross as in the beginning. magical work involves change and creation. and the subject of the magician's work is the selj the magician is the focus of his or her own alchemical processes. by adapting one's personal vision to reflect the macrocosm, we can change ourselves to better reflect those divine ideas. we may alter our body, appearance, the chemical c

assigned to fire. uriel "the light of god" is assigned to earth.3 while the pentagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater universe" it is formed from the two triangles of fire and water, and it symbolizes perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater unive

THE MOTHMAN PROPHECIES

ware. at a third they were "mormon missionaries from salem oregon (a ufo wave was taking place in salem at that time. one man was tall, blond, and looked like a scandinavian. his partner was short and slight, with pointed features and a dark olive complexion. they asked questions about woody and were particularly interested in opinions on the validity of his alleged contact. v "old bandit's gone" the six-year-old boy said sadly "mister, do you think you can bring him back" gray barker shifted his large frame uneasily. the boy's father, newell partridge, ordered the child off to bed "it's all so weird" partridge complained "i just can't figure it out" barker smiled understandingly. ever since he had investigated the flatwoods monster back in 1952, he had been listening to weird stories. a p

THE PATH OF KABBALAH

n. then the entire malchut deein sof will be corrected with a screen. that state of malchut is defined as the end of correction. all the vessels in the worlds of bya, except the stony heart, are corrected from the finest to the coarsest. in each of the worlds of bya there are 2,000 phases of correction, named years or degrees. all and all there are 6,000 degrees in the three worlds of bya, called the six days of the week. the worlds of bya are considered the weekdays and the world of atzilut is the holy shabbat. once all the worlds of bya and the stony heart are corrected, the world of atzilut will expand below the parsa to this world. that state will be called the seventh millennium. afterwards, the worlds of abya will rise to sag and that will be called the eighth millennium. then the wo

re declines even lower, until finally it declines to the level of a beast (animate degree. this is all preordained in the breaking of the vessels in the world of nekudim, but since the corrected state is also preordained even before the breaking of the vessels, every desire will be reconstructed to resemble the light, and the more identical it is to the light, the more light will enter it. during the six thousand years, meaning before the souls complete their correction and only a few individuals become kabbalists, spirituality, meaning the revelation of the creator is unfelt in this world. but when all the souls are corrected we will come to a state called the end of correction, and the creator will be evident to everyone in this world. then this world will become a perfect place, because

first came to rabbi baruch ashlag he sent me to study with hillel, his senior disciple. before that, i tried studying with many other teachers but never received explanations that satisfied me. however, i was very pleased with studying with hillel, because his explanations made sense and were clear and rational. at first it all seemed very clear to me: i thought that all i had to do was memorize the six volumes of the study of the ten sefirot and that would be enough to take part in the upper leadership of myself and the entire world. then came the time when rabbi ashlag summoned me to participate in his classes. from that moment, everything i thought i understood became completely incomprehensible. new questions came up and remained unanswered. not only did studying with rabbi ashlag not

the experiments and accumulation of knowledge. it is a science that deals with the study of the universe, the study of reality we live in. it is a science that studies nature s only law. today, we are capable of perceiving only a negligible part of the collective law of reality in the degree of our world. we call that negligible part this world. 226 of 273 chapter 5.2 kabbalah in our lives during the six thousand years of its existence, the souls descend to our world by a certain order, and clothe the physical bodies of our world, which is the lowest degree of creation in the universe. there is a clear and accurate order of the descent of the souls, from the finest, with the least amount of egoism, to the coarsest most egoistic souls. the first souls to descend are the ones with the least

or wishes to give us is his own state of being. he is perfect and unique and because of his perfection, he wants to give his state, meaning his perfection to creation. hence, the purpose of creation is the attainment of the perfection of the creator, and the ability to receive what he wants to bestow. the seven days of creation are felt by humanity as seven thousand years. the first six stand for the six days of the week, during which humanity corrects itself unconsciously at first and finally consciously, through great efforts. in the end it reaches the seventh millennium, or the seventh day, the sabbath, which is a state where the light of the creator fills the corrected properties with bounty and delight. the number seven itself bears a great meaning in kabbalah. the system that manages

rs a great meaning in kabbalah. the system that manages our world consists of seven parts. that is why things in our world are divided by seven or seventy: the seven days of the week, the seventy nations of the world, man s soul, which also consists of seventy parts and the length of a human s life, lasting approximately seventy years. the entire path of mankind consists of six days, representing the six thousand years of correction. we have now entered the year 5764 in the jewish calendar. the conscious correction of the world began in the year 5755 (1995, meaning only nine years ago. in the years we have left before the end of the six thousand years, the jews and the whole of mankind must complete the correction, and in the seventh millennium we will receive the reward for our world. whe

on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira, is unable to correct itself. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a special day because on that day the souls fill with the upper light. th

souls in the history of mankind. only the greatest among the kabbalists belong to this type of souls. performing mitzvot that relate to the sukkah signify one s adhesion with the creator in the highest degree. how does that happen? zeir anpin, which consists of six sefirot defines six directions: north, south, east, west, up, and down. malchut receives light from each of these sefirot, which are the six properties of zeir anpin. that is why the citron is first attached to the palm branch and only then one voices the blessings. that is how the mitzva of the sukkah and the lulav are performed. however, it is absolutely forbidden to think that by performing this physical act, one performs a spiritual act as well! one cannot perform anything spiritual with one s hands and or lips. a spiritual

ate he unconsciously extends light from the spiritual worlds, which gradually corrects him. the second is when he already perceives the spiritual world with his feelings. then the wisdom of kabbalah becomes a guide that shows him precisely what he should do next and how. it teaches him every operation system in the upper worlds. the growing coarseness of the souls that descend to our world during the six thousand years necessitates every generation to have its own torah, one that suits the soul of that generation. the torah is the means to correct our egoism, as it says: i have created the evil inclination, i have created for it the torah as a spice. for that reason, kabbalists presented new mitzvot in every generation in the form of customs and laws. they determined that the costumes of i

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

nalities of a byzantine mob, which is the true christ of history, he assumes a vampire form, a horror fed on the blood of children, the virility of youths, the chastity of maidens. hardly a single evil of the present day, if traced back a few hundred years, and frequently not half so long as that, but finds its birth in some corruption practised by the harlot of the seven hills, or the monster of the six wives. it is only necessary to study such works as those of buckle or draper, of white or stewart ross, or better still, if time permits, those of ecclesiastical historians, written by the pens of divines, to become aware of the appalling gloom that was cast over the splendour that was greece, and the grandeur that was rome, in that dismal night of a thousand years which lapped the western

THE ABYSS AND TABAET

es of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move forward. the adversary s origins are found in both the feminine and m

of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in

THE BOOK OF GATES

re over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and apep. rod, or rope, over their heads like the four apes and the six male figures; they are described as "those who work magic by means of knots for ra" 4. three male figures, each holding a harpoon in p. 242 his right hand, and a cord in his left; they are called "spearmen" immediately in front of these is a bearded male figure, who has been lying prostrate on his face; he has upon his head a small solar disk and a pair of ass's ears, and his name is aai

g by the gods of the tuat, and those who tow ra along say-'the god p. 244 cometh to his body, and the god is towed along to his shadow. o be thou at peace with thy body, and we will tow thee along in thy integrity into thy (literally, his) secret place. come thou, o ra, and be thou at peace with thy body, for thou shalt be protected by those who are over the curved ropes" the text which refers to the six men, four apes, and four women, with nets over their heads, reads "those who are in this picture march before ra, and they utter words of power against apep, and [then] return to the arit (or, hall) of the horizon. they journey onwards with him into the height of heaven, and they come into being for him in the aterti (i.e, the two portions of the sky in which ra rises and sets, and they ca

THE SECRET RITUALS OF THE OTO

e and their perfume smokes ever into the nostrils of the stars. but what have i to do with these? to me only the distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan! viii: let us sing the song of the p.i. song of the perfect initiate stanza 1 how the simple mason plies tool to temple, see it rise! princes of jerusalem, how we mock and scoff at them! chorus. boaz broken, ja

all them therefore by the keys of enoch as is written in the book ye know of; and let there be after the calls an evocation by the wand; and let the marrow of the wand be preserved within the pyramids of the letters that make up the name of the spirit. now unless ye be well skilled in art magick, ye will not dare call forth the three great gods of the whole tablet, or the king serpent thereof, or the six seigneurs majestical, or even the gods of the calvary crosses in the lesser angles. but the cherubic rulers, yea verily and amen, these are your mates; and ye may yet more safely summon the lesser assistant angles. and those that are in this art novices should wiselier call forth only the trigrammaton of the sub- elements. xii of the new and holy kingdom it is written in the papyrus of nes

THE HOLY BIBLE KING JAMES VERSION

s sons wives with him, into the ark, because of the waters of the flood. 7:8 of clean beasts, and of beasts that [are] not clean, and of fowls, and of every thing that creepeth upon the earth, 7:9 there went in two and two unto noah into the ark, the male and the female, as god had commanded noah. 7:10 and it came to pass after seven days, that the waters of the flood were upon the earth. 7:11 in the six hundredth year of noah s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 7:12 and the rain was upon the earth forty days and forty nights. 7:13 in the selfsame day entered noah, and shem, and ham, and japheth, the sons of noah, and noah s wife, and the three wives of his son

he ark. 8:10 and he stayed yet other seven days; and again he sent forth the dove out of the ark; 8:11 and the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so noah knew that the waters were abated from off the earth. 8:12 and he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. 8:13 and it came to pass in the six hundredth and first year, in the first [month] the first [day] of the month, the waters were dried up from off the earth: and noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 8:14 and in the second month, on the seven and twentieth day of the month, was the earth dried. 8:15 and god spake unto noah, saying, 8:16 go forth of the ark, thou, and t

wls, his knops, and his flowers, shall be of the same. 25:32 and six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side: 25:33 three bowls made like unto almonds [with] a knop and a flower in one branch; and three bowls made like almonds in the other branch [with] a knop and a flower: so in the six branches that come out of the candlestick. 25:34 and in the candlestick [shall be] four bowls made like unto almonds [with] their knops and their flowers. 25:35 and [there shall be] a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick. 25:36 their knops

, and his flowers, were of the same: 37:18 and six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: 37:19 three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick. 37:20 and in the candlestick [were] four bowls made like almonds, his knops, and his flowers: 37:21 and a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it. 37:22 their knops and their branches were of the same: all of it [was] one be

. 18:14 then answered the five men that went to spy out the country of laish, and said unto their brethren, do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do. 18:15 and they turned thitherward, and came to the house of the young man the levite [even] unto the house of micah, and saluted him. 18:16 and the six hundred men appointed with their weapons of war, which [were] of the children of dan, stood by the entering of the gate. 18:17 and the five men that went to spy out the land went up [and] came in thither [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with wea

il. so david went on his way, and saul returned to his place. 27:1 and david said in his heart, i shall now perish one day by the hand of saul [there is] nothing better for me than that i should speedily escape into the land of the philistines; and saul shall despair of me, to seek me any more in any coast of israel: so shall i escape out of his hand. 27:2 and david arose, and he passed over with the six hundred men that [were] with him unto achish, the son of maoch, king of gath. 27:3 and david dwelt with achish at gath, he and his men, every man with his household [even] david with his two wives, ahinoam the jezreelitess, and abigail the carmelitess, nabal s wife. 27:4 and it was told saul that david was fled to gath: and he sought no more again for him. 27:5 and david said unto achish

god. 30:7 and david said to abiathar the priest, ahimelech s son, i pray thee, bring me hither the ephod. and abiathar brought thither the ephod to david. 30:8 and david enquired at the lord, saying, shall i pursue after this troop? shall i overtake them? and he answered him, pursue: for thou shalt surely overtake [them] and page 177 1 samuel without fail recover [all] 30:9 so david went, he and the six hundred men that [were] with him, and came to the brook besor, where those that were left behind stayed. 30:10 but david pursued, he and four hundred men: for two hundred abode behind, which were so faint that they could not go over the brook besor. 30:11 and they found an egyptian in the field, and brought him to david, and gave him bread, and he did eat; and they made him drink water; 30

the king put them in the house of the forest of lebanon. 10:18 moreover the king made a great throne of ivory, and overlaid it with the best gold. 10:19 the throne had six steps, and the top of the throne [was] round behind: and [there were] stays on either side on the place of the seat, and two lions stood beside the stays. 10:20 and twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. 10:21 and all king solomon s drinking vessels [were of] gold, and all the vessels of the house of the forest of lebanon [were of] pure gold; none [were of] silver: it was nothing accounted of in the days of solomon. 10:22 for the king had at sea a navy of tharshish with the navy of hiram: once in three years came the navy of tharshish, bri

ing put them in the house of the forest of lebanon. 9:17 moreover the king made a great throne of ivory, and overlaid it with pure gold. 9:18 and [there were] six steps to the throne, with a footstool of gold [which were] fastened to the throne, and stays on each side of the sitting place, and two lions standing by the stays: 9:19 and twelve lions stood there on the one side and on the other upon the six steps. there was not the like made in any kingdom. 9:20 and all the drinking vessels of king solomon [were of] gold, and all the vessels of the house of the forest of lebanon [were of] pure gold: none [were of] silver; it was [not] any thing accounted of in the days of solomon. 9:21 for the king s ships went to tarshish with the servants of huram: every three years once came the ships of t

and burnt [it] at the brook kidron. 15:17 but the high places were not taken away out of israel: nevertheless the heart of asa was perfect all his days. 15:18 and he brought into the house of god the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 15:19 and there was no [more] war unto the five and thirtieth year of the reign of asa. 16:1 in the six and thirtieth year of the reign of asa baasha king of israel came up against judah, and built ramah, to the intent that he might let none go out or come in to asa king of judah. 16:2 then asa brought out silver and gold out of the treasures of the house of the lord and of the king s house, and sent to ben-hadad king of syria, that dwelt at damascus, saying, 16:3 [there is] a league between

TYSON DONALD NEW MILLENNIUM MAGIC

that are not specifically dedicated to its practice. the rosicrucians understood clearly the personal and present quality of magic. they made no attempt to found churches or lodges after the masonic model. instead, they cherished their art in secret and passed it on from master to apprentice in much the same way that magical knowledge is still conveyed in india and more primitive regions. one of the six laws of the rosicrucians enumerated by michael maier in his themis aurea states that every brother shall choose a fit person for his successor. another stresses the need for secrecy. and while the rosicrucians never existed as a formal occult organization, the tenets of that mythical order reflect the beliefs and practices of a number of genuine occult circles that were formed during the r

d not be dismissed out of hand; in the infinite mind of the all, all things are possible. the most accurate way to represent the elements is radially, grouping them in their natural order around a central point 'this diagram best conveys the actual process of their emanation. the opposites of fire-water, male-female, and active-pas- sive may be represented by interlocking triangles, which produce the six-pointed star that is the sign of the au. the third element, air, issue of the sexual union of the first two, is often designated by a circle, and this may be placed around the hexagram to show that air is the reconciling power which makes division whole. earth, the combi- nation of the previous three elements and their reflection in the material world, is often represented by a square, whi

er, and air, and their opposite reactionary forces. the center is the veil, in which the three rays are reflected and from which shines forth the radiance of spirit. the combination of the three rays equals ele- mental earth, represented by the darkness outside the circle. thus, the wheel of spirit suggests the radial emanation of the five elemental principles. a three-dimensional verification of the six-spoked spirit wheel is found in the diamond shape used in chapter two to represent the tenth emanation from the all. as will be recalled, this is a pyramid of four facets with its reflection congruent to its base: spirit earth the top point is the element spirit. from it descend the rays of fire, water, and air, and these form the triangle of the base. the lower point, not directly connect

final ancient planet, mercury, is the balance of forces and best suited to occupy the center of the planetary hierarchy. anyone who has understood this basic exposition of the planetary glyphs will at once appreciate that other combined forms of the three basic symbols are pos- sible. in fact, there are six possible ways to combine the three symbols of sun, moon and earth. mercury is only one of the six. even though the five other mer- cury-variants have not been assigned planets in traditional astrology, their astro- logical meaning is just as full and significant as any of the traditional planetary signs. it is almost as if these five variant combinations have been waiting patiently down through the centuries for astronomers to locate new planets with which they may be linked. the mercu

telligence and intuition to study the matter independently. the arrangement given here should no more be accepted without question than the traditional arrangement. the numbering of the planets must be changed slightly to accord with their new positions. traditionally the sun, placed in the center of the hexagram, is given the number six. when the planet mercury is moved to the center, it assumes the six. the sun must then seek a new number. saturn, assigned the number three under the old system, is traditionally placed at the top of the hexagram. since the sun is now at the apex, it is given the three, and saturn must seek another number. the number that traditionally is given to mercury is eight. this seems a rather heavy, square number for the winged god. however, it accords very well w

s will be heralded by a sense of vertigo and the impression that the stars revolve around the chakra that has been entered. t he common octagram is formed of two overlapping squares with a com- mon center point, one square rotated forty-five degrees on the other. it is drawn with two separate lines, a distinction it shares with the common hexagram, and indeed the octagram has some similarities to the six-pointed star. the hexagram illustrates a duality of trines, the heavenly trinity balanced by its reflection. the octagram shows duality of fours, materiality reflecting materiality. the octagram is a symbol of the dense and solid. there is a unicursal form of the octagram, shown above on the right. the two forms have the same base. a square is brought into being by opening the intersec- ti

the magus in all manner of signs and words of the art necessary to achieve his or her ends. in the book of the sacred magic of abramelin the mage, abraham the jew writes to his son, lamech: pray unto god and ask him for his assistance, and place all thy confidence in him alone. and although thou canst not have the understanding of the qabal- ah, nevertheless the holy guardian angels at the end of the six moons or months [of the abramelin working] will manifest unto thee that which is suffi- cient for the possession of this sacred magic.34 this truth should provide a constant hope for the student of the art in times of discouragement. all magic lies within the higher self of the magus. books, images, and names are only symbolic vessels that may or may not be useful in call- ing forth the ma

, purple has a sickly quality pertaining to disease, putrefaction, and corruption. it is the color of futility and impotent rage. green is opposite red on the color wheel and partakes of yellow and blue. it is the color of love, sharing, and accepting. also it is the color of natural magic of the pan variety. green is linked with the wood spirits and the joy- ful abandonment of spring. tertiaries the six tertiaries result from combining the secondaries with the primaries. they are one more level removed from the light and therefore are magically less potent. yellow-orange is opposite blue-purple. it is the color of mild cheddar cheese. it rep- resents calculation combined with a drive to achieve desired ends. it is diplo- matic and capable of putting on a smiling face, yet always the eleme

TYSON DONALD THE MAGICAL WORKBOOK

ime expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset pentagrams around you, and the four angels at the quarters who surround the circle with their opened wings. 160 moving exercises allow your expanded aura to contract to its normal shape, and reduc

air just inside the western edge of the circle above the level of your head. make in your imagination both the pentagram and hexagram approximately three feet across. invoking the light 199 draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. allow your expanded aura to contract to its usual shape near your body. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset gold-white pentagrams around you, and the four angels at the quarters. walk around the altar clockwise to stand in the east

ngs upon the air above the level of your head in the eastern quarter of the circle. at the same time extend your awareness backward and be aware of the white hexagram that hangs upon the air above the level of your head in the western quarter of the circle. focus your awareness strongly upon the pentagram before you and the hexagram behind you while vibrating the following words "behind me shines the six-rayed starbefore me flames the pentagram" visualize the hexagram behind you shrink and descend as it is absorbed into your heart-center through your back. at the same time see with your astral perceptions the pentagram in front of you shrink and descend as it is absorbed through your chest into your heart-center. contemplate the increase of energy in your heart-center for a minute or so wh

ircle about two feet behind your back. make both the pentagram and hexagram three feet across. the hexagram is formed of two interlocking triangles, one upright and the other inverted. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind your back. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the goldenwhite circle with its four inset pentagrams around you, and the four angels at the quarters. allow your expanded aura to contract to its normal shape, and reduce your enlarged astral form so that it fits within your physical body

e triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten. the use of tarot trumps to form the circle and triangle is superior to the methods of tape or coins, since the arrangement of the trumps creates a powerful symbolic machine that aids in evocation. in this present exercise trumps are placed according to

TYSON DONALD THE POWER OF THE WORD

eaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal the six directions of space-see scholem, kabbalah, p. 27. so are wilder claims that the name can be traced back to ancient china, egypt, or babylonia. all these propositions have been put forth at different times, but there is little hard evidence to support them. the pronunciation jehovah, which occurs in many english bibles, including the king james, is the result of an error that arose due to a

e top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malk

rimordial 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 were connected with the seven lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of six thousand years corresponding to the six days of creation, followed by a period of a thousand 12 tetragrammaton years of chaos corresponding to the day of rest, during which the universe is torn down and rebuilt in the pattern of the succeeding sephirah. presently we are living in the shemittah of geburah, the age of strict judgement and severity, which accounts for our unceasing wars. the previous age was that of chesed, a perio

re based on pairs of these principles: venus (sun-earth, mars (earthsun; jupiter (moon-earth, and saturn (earth-moon. mercury is formed of all three, moon-sun-earth. it is highly instructive to compare the structure of the planets with the structure of tetragrammaton. the sun corresponds with the initial yod. the moon is the first he. mercury is the threefold aspect of the name, ihv, out of which the six directions of space are formed in sepher etzirah. there are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of earth, yet are not complete individually, but only when considered as a set. these three principles, under the names cardinal, fix

n. in themselves these simple signs are of limited usefulness, but the number of different things that can be represented by them increases exponentially as they are combined. simply by placing the two signs one over the other, we arrive at four possible combinations that graphically reveal the essential distinctions between the four letters of tetragrammaton: these four symbols are the second of the six stages of what is called the "shao yung sequence" which graphically illustrates how the sixty-four hexagrams of the i ching are evolved from a solid and a broken line (see hellmut wilhelm, change [pantheon books, 19601, figure 1. it will be observed that the binary symbol of i, who is abba, the primal masculine principle, and that of the first h, who is aima, the primal feminine principle

he middle of the river, which the ark has miraculously caused to dry up "until everything was finished that the lord commanded joshua to speak unto the people, according to all that moses commanded joshua: and the people hasted and passed over (josh. 4:lo. the rite of passage is partially described by moses. after the twelve stones are carried across the riverbed, six of the stones that represent the six tribes of simeon, levi, judah, issachar, joseph, and benjamin are piled up in a symbolic representation of mount gerizim, probably on the right side of the path to be followed by the israelites. the other six stones that represent the tribes of reuben, gad, asher, zebulun, dan, and naphtali are piled up in a representation of mount ebal, probably on the left side of the path (deut. 27:12-3

road. it may be that the stones from jordan were eventually transported to these twin peaks and erected there as a permanent embodiment of the cursing, and blessing, of god. there is some suggestion that they may have been erected as a single altar on mount ebal that represented both hills (deut. 27:4. these piles of unhewn stones act as symbolic pillars and form a gateway into the promised land. the six stones of mount gerizim bless the people who come over the jordan and uphold the covenant, and the six stones of mount ebal curse those that pass the river and break the covenant. they are the carrot and the stick offered to the israelites as they enter through the gate to the land of milk and honey, designed to keep them obedient to the laws of moses. although it is not explicitly stated

meditation and the bible (weiser, 1978, p. 143. because of the explicit correspondence presented in the notes of the king james bible between the stones on the breastplate and the twelve tribes, i have not felt bold enough to depart from this placement of the tribes on the stones. however, were this correspondence not present in the bible notes, i would be strongly inclined to assign the names of the six tribes who dispense blessings on the children of israel (simeon, levi, judah, issachar, joseph, and benjamin; deut. 27:12) to the two upper rows of the stones, which relate to the urim, and the six tribes who dispense curses (reuben, gad, asher, zebulun, dan, and naphtali; deut. 27:13) to the two lower rows of stones, which relate to the thummim. there is also reason to suspect that these

n the right hand and the silver disk in the left, this is in harmony with the polarity of the body. however, if the gold disk is drawn in the left hand and the silver disk in the right, this is in discord with the natural balance of the body. another polarity is with the sets of six names signifying the tribes of israel worn by the high priest on his shoulders. according to josephus, the names of the six elder sons of jacob were engraved into the onyx stone on the priest's right shoulder, and the names of the six younger sons were engraved into the onyx stone on his left shoulder. he further states "each of the sardonyxes declares to us the sun and the moon; those, i mean, that were in the nature of buttons on the high priest's shoulders" clearly there is a direct correspondence between th

of the six younger sons were engraved into the onyx stone on his left shoulder. he further states "each of the sardonyxes declares to us the sun and the moon; those, i mean, that were in the nature of buttons on the high priest's shoulders" clearly there is a direct correspondence between these shoulder stones, which were flat and round in the form of disks, and the two disks of urim and thummim. the six elder names of the disk on the right shoulder were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the ma

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine. in synthesis, this star has twelve rays: six masculine and six feminine. the star of solomon is the perfect symbol of the central sun, all of the zodiacal measurements are found summarized within the seal of solomon. en los misterios de eleusis las parejas danzaban para magnetizar

WESTERN MANDALAS OF TRANSFORMATION SR AL

symbolizes the transcendence of spirit over nature. it signifies versatility and adventure as well as mediation and intuition. 6. six is represented on the tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven pla

(see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a figure 8-b: traditional figure 8-c: agrippa's kamea

WICCA EIGHT SABBATS OF WITCHCRAFT

bruary 3rd, at 9:03 am cst. another holiday that gets mixed up in this is valentine's day. ozark folklorist vance randolf makes this quite clear by noting that the old-timers used to celebrate groundhog's day on february 14th. this same displacement is evident in eastern orthodox christianity as well. their habit of celebrating the birth of jesus on january 6th, with a similar post-dated shift in the six-week period that follows it, puts the feast of the purification of mary on february 14th. it is amazing to think that the same confusion and lateral displacement of one of the old folk holidays can be seen from the russian steppes to the ozark hills, but such seems to be the case! eight sabbats of witchcraft get any book for free on: www.abika.com 12 incidentally, there is speculation amon

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

point across (xv:37- 41) confucius said, those who are born with knowledge are the highest. next come those who attain knowledge through study. next again come those who turn to study after having been vexed by difficulties. the common people, in so ar as they make no effort to study even after having been vexed by difficulties, are the lowest (xvi:9) the master said, yu, have you you heard about the six qualities and the six attendant faults? no. be seated and i shall tell you. to love benevolence without loving learning is liable to lead to foolishness. to love cleverness without loving learning is liable to lead to deviation from the right path. to love trustworthiness in word without loving learning is liable to lead to harmful behaviour. to love forthrightness without loving learning

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

ubitably an accident. 110 here it is apposite to mention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the creation of heaven and earth and they do not fall under time [einam noflim tahat ha-zeman; on the contrary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemannim. 112 cordovero adopts the philosophical approach even more stringently when delineating the difference between ein sof and the sefirot: the emanated beings fall under time but he does no

to describe the divine potencies must be construed figuratively because the divinity does not fall 78 chapter two beneath time. in the same context, however, he refers to tif eret and malkhut, respectively the sixth and tenth emanations, as the essence of the governance (iqqar ha-hanhagah) and the order of time (seder ha-zeman, for time comes to be by means of the circumference, which is the waw, the six extremities, and malkhut is he, the two of them being the attribute of day and the attribute of night. therefore tif eret and malkhut were in thought prior to the emanation. 143 the critical expression seder ha-zeman is derived from an aggadic annotation, which cordovero explicitly cites, on the scriptural refrain it was evening and it was morning, wa-yehi erev wa-yehi voqer (gen 1:5: r. j

32:7),170 or, in the language of the zoharic kabbalists based on these earlier formulations, yomin ila in, supernal days, 171 and yomin qadma in, primeval days. 172 the tenor of this temporality is brought into clearer focus in the following passage from the thirteenth-century work sefer ha-yihud by the proven al kabbalist asher ben david: on the basis of the tradition all of these attributes in the six extremities are also called garden [gan, as it says, the lord god planted a garden in eden in the east (gen 2:8, that is to say, from before [mi-qedem]173 the creation of the world. and, in truth, eden refers to hokhmah, the inception of all the emanations [ro sh le-khol ha-sefirot, which is intimated in the word bere shit (ibid, 1:1, and the targum yerushalmi translates it as be-hokhmata[

ast, future, and present, and there are three books by means of which the world was created, which are the three names of yhwh, for each book [sefer] is a name [shem. and this is the secret of the threefold torah. it says, days were formed (ps 139:16, the 88 chapter two secret of created time, the seven days of creation, wherein everything is contained [ha-kol bi-khelal. and they are dependent on the six primordial ones. these are alluded to in the seven words of the verse in the beginning etc (gen 1:1, and from there volition is suspended. and to him one belongs (ibid),198 the secret of the first three aspects of the head-that-is-not-known, for there he is above time [le-ma alah me-ha-zeman] and there he is in the secret of the unity [sod ha-yihud, for the revealed time [ha-zeman ha-galuy

ix primordial ones. these are alluded to in the seven words of the verse in the beginning etc (gen 1:1, and from there volition is suspended. and to him one belongs (ibid),198 the secret of the first three aspects of the head-that-is-not-known, for there he is above time [le-ma alah me-ha-zeman] and there he is in the secret of the unity [sod ha-yihud, for the revealed time [ha-zeman ha-galuy] of the six days of creation is hidden there in the alef, for, as it is known, alef is the most hidden of all the letters, and it instructs about the secret of the unity of the three aspects of the head-that-is-not-known concerning which there is no comprehension. thus, the torah did not begin with alef but with beit, bere shit, for it is from the secret of the lower seven aspects of atiq and below. t

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

e seventh millennium as the elevation of everything to the mother, a standard designation of the third emanation, binah, the womb whence the lower seven sefirot emerge and whither they shall return. a similar account of the eschatological return of everything to binah in the seventh millennium is presented in the commentary on sifra di-seni uta attributed to elijah ben solomon: the matter is that the six thousand years are the six days wherein the six extremities [hesed to yesod] are operative, and the seventh is malkhut, and malkhut depends on binah, and she returns to her source. and this is the secret of sabbath and the sabbatical year [sod ha-shabbat u-shemittah] in which work is forbidden, and the secret of the jubilee [sod ha-yovel. and the world-to-come, which is in the secret of at

th millennium all of them are rectified by means of the eighth king,206 the mercy that is revealed in the world, and afterwards in the seventh millennium all of them will return to their mother, and the earth will be destroyed for it will be restored to its mother. and this is the secret of sabbath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her, and thus the time for copulation [zeman haziwwug] is in it. the world-to-come, however, is in the pattern of yom kippur. and then the righteous sit with their crowns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of bina

inal fluid, and consequently there is no intercourse. the transposition of the female to the status of the crown signifies, therefore, the ascetic eroticism suitable to the final phase of salvation.211 the temporal dimension of this transmutation is underscored by the fact that the seventh millennium is associated with the secret of eternality, the cosmic sabbath, attained with the restitution of the six millennia, which correspond typologically to the six days of creation, to their ontic source, an ascent that culminates not with binah but with arikh anpin, literally the longfaced and metaphorically the long-suffering, the supreme manifestation of the godhead, keter, which is above time. the root of time is positioned in ze eir anpin, literally the short-faced and metaphorically the impat

ned from the aspect of malkhut of ein sof itself, concerning which it is said the lord will reign forever (exod 15:19, verily in the aspect of the eternal world. even though now the divine light in the aspect of malkhut of emanation enters [the worlds of] creation, formation, and doing in the limited temporality of past, present, and future, he reigned, he reigns, and he will reign, and these are the six thousand years in which the world exists, 306 for, as it is known, the essence of the boundary of time [de-iqqar ha-gevul di-zeman] is in malkhut, but it is known that he will be illumined from the essence of the light of ein sof that is above space and time, precisely in the aspect of the time of malkhut. therefore, the aspect of the division of time will be eternal [hithalqut ha-zeman yi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

oth. as before him the aeons were proclaimed. spirits of the air, time itself: 7. in breath he did vibrate them: in symbols he did record them. the wisdom of the written word. 83 the seven tablets of the tabula collecta form the 49 angels of light, or the bonorum, as they are sometimes called. refer to the central or first tablet (the square numbered one. go to the same numbered square in each of the six other tablets, and the name of the first angel, baligon, will be formed. the other 48 names are then formed in the same manner. these are then divided into seven planetary divisions, as follows: 84 85 86 the dee manuscripts show that these angels can be used for talismanic purposes (see liber mysterium, may 28, 1593. the following was dictated by the angel murifi, whose name appears in the

, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brillia

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ship. this of course did not apply to all temple members, but to a select few who held the main officers positions for up to twenty years with barely any interruption. by this, i mean officers who for the main part were continually reelected, during the latter part of whare ra's history. we became the recipients of their expertise, and from this teaching gradually became aware of the existence of the six main golden dawn currents. one of the strange things we found out is that while each temple officer knew of each others respective positions, few if any, had any idea of what their counterparts were doing. with taylor's influence however, we managed to gather this information collectively for operation in the thoth hermes temple. apparently, the snobbish structure of whare ra prevented thi

they have in the past been the vehicle, while their exalted position signifies their purification through sacrifice "the two pairs of brown candles are the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal counterpart of earth "the two-three symbolize the six divisions of ruach in the qabbalistic divisions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have ma

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