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THE SOUL,THE SOULS

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BOOK OF BARUCH

way: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the pro

he land which i promised with an oath unto their fathers, abraham, isaac, and jacob, and they shall be lords of it: and i will increase them, and they shall not be diminished. 35 and i will make an everlasting covenant with them to be their god, and they shall be my people: and i will no more drive my people of israel out of the land that i have given them. chapter 3 lord almighty, god of israel, the soul in anguish the troubled spirit, crieth unto thee. 2 hear, o lord, and have mercy; ar thou art merciful: and have pity upon us, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of t

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w the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their dutie

tzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tipha

d each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the subject of the great egyptian ri

ures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gat

t saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see

0 0 INITIATION CEREMONY

arkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west

1 10 INITIATION CEREMONY

wisdom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zenith, nadir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his throne, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain s

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gods (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, the word from which they took their name, denoted first a forest, and afterwards a boundary. the earliest testimonies to the forest-cultus of the germans are furnished by tacitus. germ. 9

e said to be 'gorvar (alert) at risa grund 'gorvar^ so, in a faroese song, valvfrygv (finn magn. lex. p. 805" the tajdng possession of souls at the moment of death by osinn and freyja, or by their messengers the valkyrs, appears to me so deep-rooted a featnre of oiir heathenism, that we may well find it lingering even in christian traditions. of tliis sort is the scramble of angels and devils for the soul, described in the poem muspilli, which schmeller has hunted up, georg 1235-44. 6(l'-2 86, and meon 1, 239. 4, 114-5; and a striking passage in the morolt i shall quote in ch. xvii. will any one think of tracing this idea to the epistle of jude 9, or the apocryphal book of enoch \valacuuriun. skuld. 421 at risa til go5]7iosar' sffiin. 4^ eooted in their being is an irresistible longing for

3 8 INITIATION CEREMONY

. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid fro

he horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effor

ABRAMELIN1

and while with execrable conjurations he made appear in glasses him who had committed a theft, and while he made a water causing an old man to appear young (and that only for the space of two hours and no longer. all the which things he indeed taught me, but the whole was but vanity, low curiosity, and a pure deception of the demon, leading to no useful end imaginable, and tending to the loss of the soul. and when i had the veritable knowledge of the sacred magic, i both forgot them, and banished them from mine heart. that impious bohemian,24 with the aid and assistance of his associate, performed astounding feats. he rendered himself invisible, he used to fly in the air, he used to enter through the keyholes into locked-up rooms, he knew our greatest secrets, and once he told me things w

ABRAMELIN2

should mention by name the person whose secrets you desire to know. chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) i can in truth both say and affirm that a man who hath just died is divided into three parts, viz: body, soul, and spirit. the body returneth unto the earth, the soul unto god or unto the devil, and the spirit hath its period determined by its creator, that is to say, the sacred number of seven years, during the which it is permitted to wander hither and thither in any direction; at length it taketh its decision,127 and goeth straightway unto the place whence it came forth (at the beginning. to change the condition of the soul is impossible, but the gr

hich it is not here permitted unto me to make manifest, hath been willing to permit that, with the aid of the spirits, we may force the spirit to return and to conjoin itself again with the body, so that for the space of seven years it can operate any matter. and although this spirit and the body joined together can perform all the functions and exercises which they used to execute when the body, the soul and the spirit were together, yet is it only an imperfect body, being in this case without the soul. this operation is, however, one of the greatest, and one which we should only perform in extraordinarily important cases; seeing that in order to accomplish it the chief spirits have to operate. nothing else is necessary than to be attentive to the moment when the man is just dead, and the

ho hath by this means closed the way against the demon, this being the only object and end of this sacred science. for the enchantments whereof the evil enchanters and sorcerers make employ, are in no way wrought by the true method, and they only have power to execute their end in proportion to the tributes, sacrifices, and pacts, rendered in return, which latter evidently bring about the loss of the soul, and very frequently that of the body as well. consider that it is the pride of (the demon) which hath chased him out of heaven, and think what a heartbreaking thing it is for him to see a man, made of vile earth, command him who is a spirit, and who was created noble, and an angel (as well; and also that it is necessary that he should submit himself unto man, and obey him, not of his own

f which man is composed, ruled by the holy name of four letters, ihvh, tetragrammaton. 126 i.e, the evil. 127 se resout, in the ms. resoudre, like our word resolve, also may imply to reduce to its chemical constituents. these three parts of the person, which abraham calls body, soul, and spirit, are designated in the qabalah by the respective terms of nephesch, i.e, the animal part; neschamah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

the situation. the object of the process of yoga is to stop all processes, including itself. but it is not sufficient for the yogi to shoot himself, because to do so would be to destroy the control, and so to release the pain-producing energies. we cannot enter into a metaphysical discussion as to what it is that controls, or before we know where we are we shall be moonstruck by hypotheses about the soul. 5. let us forget all this rubbish, and decide what is to be done. we have seen that to stop existing processes by an act of violence is merely to release the undesirable elements. if we want peace on dartmoor, we do not open the doors of the prison. what we do is to establish routine. what is routine? routine is rhythm. if you want to go to sleep, you get rid of irregular, unexpected noi

cause there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true of plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these trans

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

t with the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than tha

al upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make th

ALEISTER CROWLEY ACROSS THE GULF

adful deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the winds! now of my deeds at this period it is almost too horrible to tell. for i performed great penance, in the hope of vitalizing that dead principle in me which men call the soul. i starved myself shamefully, in this manner. first surrounding myself with all possible luxuries of food, brought in steaming and savoury from hour to hour, i yet condemned myself to subsist upon a little garlic and a little salt, with a little water in which oats had been bruised. then if any wish arose in me to eat of the dainties around me i gashed myself with a sharp stone. moreover

liver that lifted itself up toe blaspheme the holy one, the bride of osiris" with that the wretch died,and they exposed his body in the ditch of the city, and the dogs devoured it. now all this while had my lady dallied amorously with me, making such sweet moan of love as never was, yet her face fixed upon his eyes who loved her, and there glared in hell s torment, the body ever striving against the soul which should exceed. and, as i judge, but the favour of set the soul gat mastery therein. also, though i write it now, coldly, these many thousand years afterward, never had i such joy of love of any woman as with her, and at that hour, so that as i write it i remember well across the mist of time every honey word she spoke, every witching kiss (our mouths strained sideways) that she suck

ALEISTER CROWLEY BOOK OF LIES

i-epsilon-psiiota- delta of which it was the origin. frater perdurabo perceived this truth, or rather the first half of it, comedy, at breakfast at "au chien qui fume. book of lies get any book for free on: www.abika.com 76 [79] 35 kappa-epsilon-phi-alpha-lambda-eta lambda-epsilon venus of milo life is as ugly and necessary as the female body. death is as beautiful and necessary as the male body. the soul is beyond male and female as it is beyond life and death. even as the lingam and the yoni are but diverse developments of one organ, so also are life and death but two phases of one state. so also the absolute and the conditioned are but forms of that. what do i love? there is no from, no being, to which i do not give myself wholly up. take me, who will! book of lies get any book for free

rth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of mor

-alpha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "breaks" pratyhara gets rid of the objective. dharana gets rid of the subjective. dhyana gets rid of the ego. samadhi gets rid of the soul impersonal. asana destroys the static body (nama. pranayama destroys the dynamic body (rupa. yama destroys the emotions (vedana. niyama destroys the passions/ dharana destroys the perceptions (sanna. dhyana destroys the tendencies (sankhara. samadhi destroys the consciousness (vinnanam. homard a la thermidor destroys the digestion. the last of these facts is the one of which i am most cer

any book for free on: www.abika.com 140 [143] 67 kappa-epsilon-phi-alpha-lambda-eta xi-zeta sodom-apples i have bought pleasant trifles, and thus soothed my lack of laylah. light is my wallet, and my heart is also light; and yet i know that the clouds will gather closer for the false clearing. the mirage will fade; then will the desert be thirstier than before. o ye who dwell in the dark night of the soul, beware most of all of every herald of the dawn! o ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes! book of lies get any book for free on: www.abika.com 141 [144] commentary( xi-zeta) this chapter means that it is useless to try to abandon the great work. you may oc

ALEISTER CROWLEY BOOK OF THE LAW

i,56: also for beauty s sake and loves! iii,57: despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! iii,58: but the keen and the proud, the royal and the lofty; ye are brothers! iii,59: as brothers fight ye! iii,60: there is no law beyond do what thou wilt. iii,61: there is an end of the word of the god enthroned in ra s seat, lightening the girders of the soul. iii,62: to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. iii,63: the fool readeth this book of the law, and its comment& he understandeth it not. iii,64: let him come through the first ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of

ALEISTER CROWLEY LIBER 777

four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celesti

with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 sphe

rds of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib pra

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not

la of yoga or meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the soul, an infinite weariness and detestation of the work. the simplest and easiest acts become almost impossible to perform. such impotence fills the mind with apprehension and despair. the intensity of this loathing can hardly be understood by any person who has not experienced it. this is the period of apophis. it is followed by the arising not of isis, but of osiris. the ancient condition is

s in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and

the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vowels, which gives a musical formula most puissant in evocations of the soul of nature. there is moreover abraxas; there is xnoubis; there is meithras; and indeed it may briefly be stated that every true name of god gives the formula of the invocation of that god<degree of the o.t.o. are well aware of a magick word whose analysis contains all truth, human and divine, a word indeed potent for any group which dares to use it> it would therefore be

orn" of william james, who are incapable of philosophy, magick, or even religion, but seek instinctively a refuge from the horror of contemplating nature, which they do not comprehend, in soothing-syrup affirmations such as those of christian science, spiritualism, and all the sham 'occult' creeds, as well as the emasculated forms of so-called christianity. as zoroaster says "explore the river of the soul; whence and in what order thou has come" one cannot do one's true will intelligently unless one knows what it is. liber thisarb, equinox i, vii, give instructions for determining this by calculating the resultant of the forces which have made one what one is. but this practice is confined to one's present incarnation. if one were to wake up in a boat on a strange river, it would be rash t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

us christ" i don't know what you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as y

uth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christianity33. but even so, few men of any real eminence were found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the cu

little ribald. i fear i have no idea where to find it; in one of the "odds and ends" compilations most likely. so please, look somebody; you won't have wasted your time) this has been put in a sort of text, because the first stumbling-block to study is the one never has any certainty as to what the author means, or thinks he means, or is trying to persuade one that he means. try something simple "the soul is part of god" now then, when he writes "soul" does he mean atma, or buddhi, or the higher manas, or purusha, or yechidah,or neschamah, or nepheshch, or nous, or psyche, or phren, or ba, or khu, or ka, or animus, or anima, or seele, or what? magic without tears get any book for free on: www.abika.com 185 as everybody will he nill he, creates "god" in his own image, it is perfectly useles

uption. all these are matters of the conscious rational mind; and when i explored and classified these facts, in the very first months of my serious practice of yoga, i had no suspicion that they were no more than the foam on a glass of champagne: nay, rather of "black wine in jars of jade 39 cooled all these months in hoarded snow, black wine with purple starlight in its bosom, oily and sweet as the soul of a brown maid brought from the forenoon's archipelago, her brows bound bright with many a scarlet blossom like the blood of the slain that flowered free when we met the black men knee to knee" how apt the verses are! how close are wine and snow to lust and slaughter! i have been digressing, for all that; let us return to our goats! magic without tears get any book for free on: www.abika

ey eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas i know such saints. marsyas an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life: the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas those saints at least score one success: perfection of their priggishness! marsyas enough. the soul is subtlier fed with meditation's wine an

ALEISTER CROWLEY MEDITATION

up with the fullest proofs. but it is more than likely that his commentators have misunderstood him. the most reasonable statement, of any acknowledged authority, is that of vajna valkya, who says "by pranayama impurities of the body are thrown out; by dharana the impurities of the mind; by pratyahara the impurities of attachment; and by samadhi is taken off everything that hides the lordship of the soul" there is a modest statement in good literary form. if we can only do as well as that! in the first place, what is the meaning of the term? etymologically "sam" is the greek in greek alphabet: sigma-upsilon-nu- the english prefix "syn" meaning "together with "adhi" means "lord" and a reasonable translation of the whole word would be "union with god" the exact term used by christian mystic

selves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, fo

universe as devised. if horses were made for men to ride, were not men made for worms to eat? and so we find once more that the ego-idea must be ruthlessly rooted out before understanding can be attained. there is an apparent contradiction between this attitude and that of the master of the temple. what can possibly be more selfish than this interpretation of everything as the dealing of god with the soul? but it is god who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the

hese fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to every one who has made a study of the correspondences of the holy qabalah. to puzzle out an imaginary meaning for this "nonsense" sets one thinking of the mysteries; one enters into deep contemplation of holy things and god himself leads the soul to a real illumination. hence also the necessity of incarnation; the soul must descend into all falsity in order to attain all-truth. for instance: old mother hubbard went to her cupboard to get her poor dog a bone; when she got there, the cupboard was bare, and so the poor dog had none. who is this ancient and venerable mother of whom it is spoken? verily she is none other than binah, as

e eats curds and whey, that is, not the pure milk of the mother, but milk which has undergone decomposition. but who is the spider? verily herein is a venerable arcanum connoted! like all insects, the spider represents a demon. but why a spider? who is this spider "who taketh hold with her hands, and is in king's palaces? the name of this spider is death. it is the fear of death which first makes the soul aware of its forlorn condition. it would be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretation of this remarkable poem there

ALEISTER CROWLEY SEPHER SEPHIROTH

kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of

nacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy

+p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq s

ALEISTER CROWLEY TAO TEH KING

t these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ea

ALEISTER CROWLEY THE BANNED LECTURE

he causes of any given event, if only because those causes are infinite, and each one of them is to a certian extent an efficient determining cause. take a quite simple matter like the time of year. if it had been winter instead of summer, the hens would not have been laying and hougomont and la haye sainte would not have been able to nourish the contending forces. but though it is profitable for the soul to contemplate the extent of what we don t know, it is in some ways more satisfying to our baser natures to consider what we do know in a reasonable sense of the word. it is not disputable that the battle of waterloo was fought and won. it is not disputable that it was the climax, or rather the denoucement, of campaigns lasting over a number of years. and there is no reason for doubting t

ALEISTER CROWLEY THE HEART OF THE MASTER

f birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wing

of myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine ingenuity. and now again all sound is gathered into one, an endless the heart of the master get any book for free on: www.abika.com 10 monotone of power impregnable, like the trumpeting of an elephant in spring: 9. the stability of the universe is change, the assurance of thy truth. then, last of all, the soul of music takes the shape of a pure maiden's voice, and she sings: 10. the perfection of the universe is the realization of the ideal of thy passion. lo, in the silence following is my spirit so enlightened at its apprehension of these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the mast

apprehension of these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the master. now that i am come to myself, i yearn in ageless sorrow for that which i am so little able to attain. i bleed inwardly, so that my passion traces in my flesh the words of the cry that i cannot utter aloud, the call of the soul to the soul of the master, to be made one with him. to answer that, he sendeth forth his will, that, casting shadows on the clouds of life, may be half read by him whose eyes are lightened enough by the manhood of his love. thus then do i learn how best to make myself fit to fulfil my life, in the life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to

ALEISTER CROWLEY THE LAW OF LIBERTY

e! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill an

e understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book

ALEISTER CROWLEY THE LOST CONTINENT

hour. this being recognised, sufferers were thrown from the cliffs at the first sign of the malady. in this way too were all other corpses disposed. it was the most honourable death possible, for becoming 'bread from heaven' for the serviles, they were again worked up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integration. for example, the fifth of the great philos

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

incarnation of nuit and hadit for the beast and the scarlet woman, as opposed to the general truth that every man and woman are images of these ineffable beings. note that a woman, having no soul of her own, can be used always as a 'form' for any being. this explains why nuit can incarnate at will in successive women, careless of the physical limits of life. weh note: crowley's opinion regarding the soul-less state of women refers to a matter of expression. he believed it more generally, but probably based it on victorian male conceptions of "unliberated women. the comment to this and the previous verse may say more about the defensive insecurity of crowley the man than the verses of liber al. in chapter i comment, remember that all this is a male mind trying to contemplate the revelation

ies expressing particular elements of existence. each star is in itself immune and innocent; its proper consciousness is monistic; it must therefore employ a body and mind as the instruments for interpreting its relations with other souls, and comparing its nature with theirs. for the mind perceives the contrast of the self and the not-self, and presents its experiences, classified and judged, to the soul as documents for the dossier; and the body reports to the mind the impressions received from its contact with alien forms as the senses receive them. it must naturally require many incarnations for the soul to begin to know itself with any degree of perfection; and one may recognize advanced souls by their minds, which understand the a nature of their work, are indifferent to the body's p

er. blind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying "natura abhorret a vacuo. for she is the image of the soul of nature, the great mother, the great whore. it is to be well noted that the great women of history have exercised unbounded freedom in love. sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account, catherine ii of russia, queen elizabeth of england, george sand "george eliot" against these

s word 'therefore' is easy to understand. we are to enjoy life thoroughly in an absolutely normal way, exactly as all the free and great have always done. the only point to remember is that one is a 'member of the body of god, a star in the body of nuith. this being sure, we are urged to the fullest expansion of our several natures, with special attention to those pleasures which not only express the soul, but aid it to reach the higher developments of that expression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he

obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppres

ALEISTER CROWLEY THE QABALAH

we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?39 the only answer is, that if you screw it round long enough, it perhaps will! t

ts creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self

er of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a dead number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of

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

beneath his rags the signet of the king. when an indian servant shows me chits signed by colonel this and captain that written in ill-spelt babu english, one knows what to do. on the contrary the man who was lost rose and broke the stem of his wineglass at the regimental toast, and all knew him for one of their own* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in this scheme the soul can never do more than touch tiphareth and so receive the ray from chokmah. whereas even st. john makes his son say i and my father are one. and we all agree that in p

ALEISTER CROWLEY THE SWORD OF SONG

ion in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the myster

the last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, w

done: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is trut

rton80 before the muse and i have done a grand ap-pre-ci-a-ti-on of brixton on ascension day) 770 he s gone his belly filled enough! this robert-browning-manqu stuff! twill serve mercutio s scratch! to show where god and i are disagreed. there! i have let my feelings go 775 this once. again? i deem not so. once for my fellow-creature s need! the rest of life, for self-control,81 for liberation of the soul !82 this once, the truth! in future, best 780 dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 25 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre. the magician

gi! let our spirits see at least what primal need of thought this end to its career has brought* who s griffiths? the safe man. a well-known advertisment, hence who s griffiths= safe. the sword of song 30 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in p

ALEISTER CROWLEY EQ I 1

goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy cor

d have been the first to disclaim. i found myself abandoned, and hours used to pass without any one coming into my shop. the worst of it was that, when chance gave me a customer, i soon lost him: the new glasses pleased no one "at this point, i suppose, if i had been gifted with ordinary prudence, i should have begun to retrace my steps; but either we grow more obstinate as we grow older, or else the soul's passion grows by the sacrifices we make for it. whatever the motives of my obstinacy may have been, the disappointment, the humiliation i went through seemed only to nerve me to a higher resolution. i knew i had done good work, and the disdain shown to me drove me in upon myself and my own thoughts* so much i learned from mr. penry in the first few days of our acquaintance, and then for

w to love him. he had his little faults, of course, his little peculiarities; surface irritabilities of temper; moments of undue depression, in which he depreciated himself and his work; moments of undue elation, in which he over-estimated the importance of what he had done. he would have struck most people as a little flighty and uncertain, i think; but his passionate devotion to his work lifted the soul, and his faults were, after all, insignificant in comparison with his noble and rare qualities. i had met no one in life who aroused the higher impulses in me as he did. it seemed probable that his latest experiments would be the most daring and the most instructive, and, accordingly, i pressed him to tell me about them with some insistence, and, after a time, he consented "i don't know h

ngel. again and again, gabrielle bought me furniture and made me tidy and comfortable, as she said, and again and again, like a spendthrift boy, i threw it all away. how could i think of tables and chairs, when i was giving my life to my work? besides, i always felt that the more i was plagued and punished, the more certain i was to get out the best in me: solitude and want are the twin nurses of the soul "but didn't you wish to get any recognition, any praise" i broke in "i knew by this time" he answered "that, in proportion as my work was excellent, i should find fewer to understand it. how many had i seen come to praise and honour while rossetti fell to nerve-disease and madness; and yet his work endures and will endure, while theirs is already forgotten. the tree that grows to a great

les as this" he went on, with a deprecatory smile "for the years passed and i seemed to come no nearer to success. at last, the way opened for me a little, and, after eight or ten years of incessant experiment, i found that partial success was all i 78 should ever accomplish. listen! there is not one pair of eyes in a million that could ever see what i had taught myself to see, for the passion of the soul brings with it its own reward. after caring for nothing but truth for twenty years, thinking of nothing but truth, and wearying after it, i could see it more clearly than other men: get closer to it than they could. so the best part of my labour- i mean the highest result of it- became personal, entirely personal, and this disappointed me. if i could do no good to others by it, what was m

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e! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the tingling bows of the vio

y lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love is blind "the prophet" i am the prophet of the gods. i have put these eyes out to attain to the crown of the pallid periods that pulse in the almighty brain! i have striven all my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is

the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unction, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and man till the next sabbath- days each like leviathan! nay! lift the languid head! take of this wine and bread! the vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publica

:vau hb:qof 29 465 sol head. hb:shin hb:yod hb:resh 30 496 fire hb:shin hb:aleph tooth. hb:nun-final hb:yod hb:shin 31 528 saturn tau(as egyptian. hb:vau hb:taw 32 earth hb:tzaddi-final hb:resh hb:aleph- hb:vau hb:taw 32bis spirit hb:taw hb:aleph- hb:nun-final hb:yod hb:shin 31bis_ chart approximated_ xv. xiv. xiii. xii. xi. x. secret the four worlds parts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spi

on as progressive degeneration- which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the "all-self" 1. the self- the divine ego of which man is rarely conscious. 2. the ego; that which thinks "i- a falsehood, because to think "i" is to deny "not-i" and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 98 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the norma

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in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight

mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now

el fills the whole aire, yet the hand is much bigger than the wheel. and though this vision is so great and splendid, yet there is no seriousness with it, or solemnity. it seems that the hand is spinning the wheel merely for pleasure, it would be better to say amusement. a voice comes: for he is a jocund and a ruddy god, and his laughter is the vibration of all that exists, and the earthquakes of the soul. one is conscious of the whirring of the wheel thrilling one, like an electric discharge passing through one. 42 now i see the figures on the wheel, which have been interpreted as the sworded sphinx, hermanubis and typhon. and that is wrong. the rim of the wheel is a vivid emerald snake; in the centre of the wheel is a scarlet heart; and, impossible to explain as it is, the scarlet of the

ishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the raven and the wolf. and the jaws of the one have torn them, and the 43 be

burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mighty devil, nor by the wrath of god, nor by the affliction and feebleness of the soul. yet with this assurance be not thou content; for though thou hast the wings of the eagle, they are vain, except they be joined to the shoulders of the bull. now, therefore, i send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and by this black cross of themis that i hold before thine eyes, do i swear unto thee that the path shall be open henceforth

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water and will put it right with the pentagram ritual. 2 weh note: this is a correction from hb:vau hb:yod hb:aleph an evident typo in the original printing. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat.(see;'tis 2.30. twelve minutes to do that little in! and look at the handwriting! 3.6. how excellent is prana yama, a comfort to the soul! i did thirty-two cycles, easy and pleasant; could have gone on indefinitely. the muscles went rigid, practically of their own accord; so light did i feel that i almost thought myself to be "that wise one" who "can balance himself on his thumb. sleep is conquered right away from the word "jump. indeed, if satan trembles when he sees the weakest saint upon his knees; then surely: satan fle

even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that on

e to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord shiva, open thou the eye upon me, and consume me altogether in its brilliance! destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body!

nd as unexpectedly. waking just now, and instantly concentrating on adonai, i found my body seized with a little quivering, very curious and pleasant, like trembling leaves in a continuous air. i think i have heard this state of interior trembling described in some mystic books. i think the shakers and quakers had violent shudderings. abdullah haji of shiraz writes: just as the body shudders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kambhakham or "vindu-siddhi"[see the shiva sanhita. ed. properly performed; but of a female quality. i feel as if i were being shaken; in 77 the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice

by a flash of lightning the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic "pose" my very love of truth assumed for the benefit of my biographer! all these strange things suffered and enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul and there is no answer to it. so universal is it that it is impossible to prove the contrary. so one must play the man, and master it and kill it utterly, burying it in that putrid hell from which it sprang. luckily i have dealt with it before. once when i lived at paddington j--s and f--r were with me taking, and, when they went, thoughtfully left this devil-thought behind the agony is

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ome his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! da

aming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon

cale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction

hou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east

at i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye that i am that i am! the return behold! i clothe mine awful light in yonder body born of night. its mind be open to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have their abiding. come unto me, o tzaphqial

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deed be welcome; personally i have found them just what i desired, and i have no doubt other catholics will be equally pleased with them "vanity fair" says "to the ordinary mind passion has no relation to penitence, and carnal desire is the very antithesis of spiritual fervour. but close observers of human nature are accustomed to discover an intimate connection between the forces of the body and the soul; and the student of psychology is continually being reminded of the kinship between saint and sinner. now and then we find the extremes of self and selflessness in the same soul. dante tells us how the lover kissed the trembling mouth, and with the same thrill describes his own passionate abandonment before the mystic rose. in our own day, the greatest of french lyric poets, verlaine, has

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

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. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in the "herb dangerious" part ii "infra [a book of elementary invocations is in preparation, and will be issued in number 3] 30 the herb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the h

c doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an ess

han the balance and the microscope. imagine me, therefore, if you please, selecting these few facts from the millions of others in the armoury of my brain, dovetailing them, and at last formulating an hypothesis verifiable by experiment. iii "but i evolve all these mysteries in the profound abyss of mind- zoroaster. this was my hypothesis "perhaps hashish is the drug which 'loosens the girders of the soul' but is in itself neither good nor bad. perhaps, as baudelaire thinks, it merely exaggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond sou

stributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation "they are intellectual conceptions from the paternal fountain partaking abundantly of the brilliance of fire in the culmination of unresting time "but the primary self-perfect fountain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroaster. the alleged annihilation of time and space, which so frequently reappears in articles on hashish, seems to me solved more simply by a more accurate analysis of the phenomenon. the normal explanation involves the assumption

-analysis is the criticism of thought as it arises. just as the impressions 47 are represented by pictorial glyphs, so each reflection upon an impression is accompanied by either one or two (more only when the control is imperfect "critical" glyphs, as it were in small type, an annotation of approval or otherwise. thus, a chain of thought a-b-c will have three approving pictures in a fainter key; the soul justifying the sequence. should one continue a-b-c-e an opposing glyph will warn of the falsity, or at least cast doubt upon it. in the generally unstable condition of the thought, such a critical glyph may be strong enough to become the dominant; and then the whole line of thought breaks down. let me give an example "thought "criticisms and their glyphs" 1. man a man reaping- meaning "go

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io. toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words of my mouth are mighty words. come, for the guests are ready, and the feast is spread before thee! come, for the destined spouse awaits thy kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i have fought upon earth for good. i am purified. i have finished my course, i have entered into the invisible! i am osiris onnophris the justified one. i am the lord of life triumphant over death! there is no part of me that is not of the gods. i am the

the light! out of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters, and my power is in the west "t.t.e.g" i am the soul of jupiter: in the sphere of tzedeq is my name confessed "p" i am the reconciler between you "q.f.d.r" my power is to give peace and sleep "t.t.e.g" my power is to give strength and health "p" i am the reconciler between you "q.f.d.r" toum maal ha

refers to the great renunciation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross a

kh hb:chet hb:vau hb:resh hb:heh hb:yod hb:heh hb:lamed hb:aleph hb:heh the casting-out of the evil ones. the consecration of the shrine. the cleansing of the son of man. the drawing together of the elements. the coming of the golden dawn. the indwelling of the isis. the initiation of the whirling force. the chant of mystery. the music of the divine one. the movement of the spirit. the descent of the soul of isis. the night of apophis. the light of osiris. the knowledge of the higher soul. these be duly written; these shall be, unto the glory of thine ineffable name [the aspirant, having fasted for a period of nine days, during which he constantly aspireth unto the higher, shall now enter the temple which he hath prepared (banishing and consecrating with fire and water) and its order and d

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nd is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed_ and those of buddha have gained a far larger share of obedience than those of any other teacher_ the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the s

ak with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to carry me on for a long while. i am getting it back now; with luck i'll be a magiste

dy kisses of love; nor in the tortured spasms of madness and of hate! i deny thee by the powers of mine understanding; weight me in the unity of thy might, and roll me in the poised rapture of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 34 12. o thou god of the nothingness of all things! thou who art neither the primal cause of causes; nor the soul of what is, or was, or will be: o thou who art not measured in the motionless balance; nor smitten by the arrow-flights of man! i deny thee by the powers of mine understanding; shield me in the unity of thy might, and reckon me aright in the span of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 13. o thou god of the nothingness of al

of the seas, that unfurlest the black banner of storm! i adore thee, evoe! i adore thee, iao! o thou shrouded book of the dead, that art sealed with the seven souls of man! i adore thee, evoe! i adore thee, iao! o thou writhing frenzy of love, that art knotted like the grid-flames of hell! i adore thee, evoe! i adore thee, iao! o thou primal birth-ring of thought, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 70 symbol of the the chapter known as crescent moon, the unconsciousness of god horns to left that is hidden from man

g a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the heart and sense of man, yet seeing past these with something of the soul of galahad. rich in memorable verse and significant thought, so closely wedded to emotion that each seems either_ glasgow herald. a book of mystery and vision. by arthur edward waite. foolscap 4to. with special cover designed by mary tourtel, and frontispiece by isabelle de steiger. price 7s. 6d. net "the most remarkable and on the whole the most successful attempt to sing the mysteries o

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. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 th

he doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and

and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended;

of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mast

, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marsyas

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55. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insisting on this absolute chastity of body and mind, in a similar manner, an

hought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dreamer flee; nor marked he the flood where the vision had stood which mocks for eternity. for the soul he would wed was the hope that had fled in the battle with destiny. ethel archer. 208 mr. todd a morality by the author of "rosa mundi""in memoriam" lilith "obiit kal. mai" 1906 mr. todd persons of the play grandfather ossory("eighty-one) alfred ossory("fifty "his son, a shipowner" emily ossory("forty-five "his wife" euphemia ossory("eighteen "his daughter" charley ossory("ten "his son" g

measure the time through which i passed. the impulse seized me to look again. the minute-hand stood half-way between fifteen and sixteen minutes past eleven. the watch must have stopped; i held it to my ear: no, it was still going. i had travelled through all that immeasurable chain of dreams in thirty seconds "my god" i cried "i am in eternity" in the presence of that first sublime revelation of the soul's own time, and her capacity for an infinite life, i stood trembling with breathless awe. till i die, that moment of unveiling will stand in clear relief from all the rest of my existence. i hold it still in unimpaired remembrance as one of the unutterable sanctities of my being. the years of all my earthly life to come can never be as long as those thirty seconds. before entering on the

er the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest his eyes from the splendour of the seraphim or the flames of fiends. there is a wise philosophy in this arrangement, for otherwise the soul would soon burn out in the excess of its own oxygen. many a times, it seems to me, has my own thus been saved from extinction. when i woke it was morning- actually morning, and not a hasheesh hallucination. the first emotion that i felt upon opening my eyes was happiness to find things again wearing a natural air. yes; although the last experience of which i had been conscious had seemed

lus with the consciousness that i was daring an uncertainty as tremendous as the equipoise between hell and heaven. yet the fascination employed hope as its advocate, an won the suit. secondly: if, during the ecstasy 253 of hasheesh delirum, another dose, however small- yes, though it be no larger than half a pea- be employed to prolong the condition, such agony will inevitably ensue as will make the soul shudder at its own possibility of endurance without annihilation. by repeated experiments, which now occupy the most horrible place upon my catalogue of horrible remembrances, have i proved that, among all the variable phenomena of hasheesh, this alone stands unvarying. the use of it directly after any other stimulus will produce consequences as appalling. i extinguished my light. to say

ALEISTER CROWLEY EQUINOX EQ I 4 3

ian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing th

ed its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but change) abides. death lurks, a leopard curled and crouched, 71 in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew. bear me" he cried "to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xx

nd the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since ch

lamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill- and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain 86 to breathe fond prayers; and (marry) if man's soul were measured by hi

y in some sore distress may be sir palamede" then they rose as one man in glad liesse to honour that great health "god's way is not as man's (quoth lancelot "yet, may god send him back this day, his quest achieve, to camelot "amen" they cried, and raised the bowl; when- the wind rose, a blast as hot 109 as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping. cried arthur "strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? em,brace me "rather end your garments, if you love me, sir

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umber gives in clear type on a nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus

at wove delight, and these the arms that strove with me? and these the feet, the thighs that were lovely in mine eyes? lo! io lament. i gather in my car thine head, asar. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun

d i am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the atman itself, as long as it remains apart from ourselves. such a delemma as this does not take long to induce one of those periods of "spiritual dryness" one of those "dark nights of the soul" so familiar to all mystics and even to mere students of mysticism. and such a night seems to have closed around y j avalkhya when he exclaimed: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, he

we possess irrespective our our not being able to understand it. we have a soul, a veritable living atman, irrespective of all codes, sciences, theories, sects and laws. what then is this atman, and how can we understand it, that is to say, see it solely, or identify all with it? the necessity of doing this is pointed out in ch ndogya, 8. 1. 6. he who departs from this world without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also

7 "aum tat sat aum "namo shivaya namaha aum" the pranava aum43 plays an important part throughout the whole of indian yoga, and especially is it considered sacred by the mantra-yogi, who is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to

ALEISTER CROWLEY EQUINOX EQ I 6 2

1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of

declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. irreconcilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet a

ad! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glit

rld, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and

re with dust of thought and dulled desire. 53 [scorpio "as if alarmed at the interruption, flees to throne of" mars "and there with" mars "defies the rabble" bro. aries "rallies" probationers] so, all is over. i admit futility the lord of will. life was an episode for me. as for the meanest monad, knit to man by mightier bonds than skill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotis

ALEISTER CROWLEY EQUINOX EQ I 6

l conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological- introductory. i. the moment of death. ii. visions of the dying. iii. death described from beyond the veil. iv. experiments in photographing and weighting the soul. v. death coincidences. vi. the testimony of science- psychical research. vii. on the intra-cosmic difficulties of communication. viii. conclusions. appendices. bibliography. index "the book. has much to recommend it on the score of stimulus to calm reasoning and further research "pall mall gazette "the collaborators may certainly claim that they have brought proven evidence as to the per

as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear, jeanne! ah me! what thoughts came pricking like spurs in the flanks of a weary horse? nor heart nor clock could feel remorse, but kept their definite deadly course, jeanne! alas! for man, for his life's disaster: the clock beats fast, but a heart beats faster. 48 oh, your

om the well issues a nymph dressed in silver and azure gauze, with jewels and roses in her hair. after her a cluster of children] 79 the nymph["sings] in the well where i dwell, it is cool, it is dusk; but the truth of my youth is a palace of musk. truth comes bubbling to my brim; light and night are one to him! in the dark you may mark the slow ooze of my springs, but you know not the glow where the soul of me sings. truth comes bubbling to my brim; life and death are one to him! there is cold in the old grey gloom of my caves; there is heat in the beat of my passionate waves. truth come bubbling to my brim; love and hate are one to him["they dance and return to the well" r "and" l "are now seen behind the grasses, she sobbing upon his shoulder] 80 rinaldo. the cloud blackens all the sky

mple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries of persephone, of death the daughter of love. those, too, who are thus reborn will understand that i who write these words am stretched on the wet earth on the day of spring. it is night, but only the sea whispers of p

life, a perfect and perverse contempt of life; the contempt of the philosopher, the enjoyment of the wallowing pig. procus e grege epicuri. this much edgar rolles smelt rather than saw; for as he turned to her, he caught her eyes. they were the eyes of an enthusiast, of a saint, of an ascetic- but of a saint who, strong in his agony through faith and hope and love, still endures the dark night of the soul "you shall lunch with me, nice boy (she said "and beg my pardon for your stumble, and pay for your lunch by telling me what drives you mad with laughter at the sight of the pantheon. is it 'l'homme aux trois sous" for so the irreverent frenchman, mindful of his daily need, calls rodin's "le penseur "mademoiselle" said rolles "i accept your kind invitation; i abandon the church for the tav

ALEX SANDERS THE KING OF THE WITCHES

, once a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore thee to the end, with loving sacrifice thy shrineadorn, thy foot is to my lips, my prayer is borne

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and con

her of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, pow

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

rse, and ever prove inadequate as times elapses. what, then, is the purpose back of this endless process of form building, and this combining of the lesser forms? what is the reason of it all, and what will prove to be the goal? surely it is the development of quality, the expansion of the consciousness, the development of the faculty of realisation, the production of the powers of the psyche, or the soul, the evolution of intelligence. surely it is the gradual demonstration of the basic idea or purpose which that great entity whom we call the logos, or god, is working out through the solar system. it is the demonstration of his psychic quality, for god is intelligent love, and the fulfilment of his determined purpose, for god is intelligent loving will. for all the different grades and ty

m, demonstrating a similar activity and governed by analogous laws. we found that it had a central sun, and that around this central sun, pursuing their definite orbits, might be seen the electrons. we noted, also, the fact that the elements differ only according to the number and the arrangement of these electrons around the central positive charge. from this we passed on to the consideration of the soul, or the psyche, of the atom, and found that scientists recognise the truth that atoms themselves possess quality, show symptoms of mind or intelligence, and can discriminate, select, and choose. we then proceeded to weave what appeared to be a fairy tale. we pictured the human being as an atom, and traced the resemblance of man to an atom; we found that he attracted and held within his sp

we considered the atom as it was built into the different forms in the various kingdoms of nature, and found that, in the process of evolution atoms themselves gravitate towards other and greater central points, becoming in their turn electrons. thus, every form is but an aggregate of smaller lives. very briefly then we touched upon the different kingdoms of nature, and traced the development of the soul or the psyche in all of them. of the atom we have already predicated intelligence, or discriminative power, and we found that in the building up of forms in the mineral, vegetable, and animal kingdoms what we understand as sensation begins to appear, and we then have the rudiments of embryonic emotion, or feeling the physical plane reflection of love. thus we have one aspect of the threef

oble eightfold path, the path of illumination, or the path of holiness. yet it is the one path, that which shineth ever more and more unto the perfect day. we can look, too, for the development of the power to think abstractly, and for the awakening of the intuition. as the great races have succeeded one another upon the planet, there has ever been an ordered, directed unfoldment of the powers of the soul, and a definitely planned sequence. in the third root race, the lemurian, the physical aspect of man was carried to a high stage of perfection. later in the great race which preceded ours, the atlantean, and which perished in the flood, the emotional nature of man was developed. then in the race to which we belong, the- 48- the consciousness of the atom copyright 1998 lucis trust aryan or

and only as the result of long discipline and strenuous meditation does this occur. but some day we shall govern our entire lives, not from the personal, selfish point of view, but from the point of view of the god within, who is a direct revelation of spirit on the highest plane. the final thing i seek to bring out to-night is that the goal for each one of us is the development of the powers of the soul, or of the psyche. this means that you and i are going to be psychics. but i am not using this word "psychic" as it is usually understood, nor in its every-day connotation. the psyche is, literally, the soul within, or the higher self, who emerges from out of the threefold lower self, as the butterfly emerges out of the chrysalis; it is that beautiful reality, which we are going to produc

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

arily endured. these difficulties arise from various causes: a. the disciple's lower self, which rebels at being transmuted. b. a man's immediate group, friends, or family, who rebel at his growing impersonality. they do not like to be acknowledged as one with him on the life side, and yet separate from him where desires and interests lie. yet the law holds good, and only in the essential life of the soul can true unity be cognized. in the discovery as to what is form lies much of sorrow for the disciple, but the road leads to perfect union eventually. the disciple is one who realises his responsibility to all units who come under his influence, a responsibility of co-operating with the plan of evolution as it exists for them, and thus to expand their consciousness and teach them the diffe

s out entirely. 3. he then is permitted, by gradually expanding realisations, to contact and under guidance to employ certain forms of group energy, until the time comes when he is in a position scientifically to wield planetary force. the length of time taken over his final stage is entirely dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive

eir increased inherent energy, enable the initiate to accomplish more in the path of service than he ever before dreamed possible. his dreams and ideals become, not possibilities, but demonstrating facts in manifestation. the physical centres, such as the pineal gland and the pituitary body, will begin to develop rapidly, and he will become conscious of the awakening of the "siddhis" or powers of the soul, in the higher connotaion of the words. he will be aware of the process of conscious control, and of the self-initiated manipulations of the above powers. he will realise the methods of egoic contact and the right direction of force. the nervous system, through which the emotional body or astral nature works, will become highly sensitised, yet strong withal. the brain will become ever mor

seen and known. no more can he doubt, but he has become instead, through his own effort, a knower. his oneness with his brothers is proven, and he realises the indissoluble link which binds him to his fellow-men everywhere. brotherhood is no longer a theory but a proven scientific fact, no more to be disputed than the separateness of men on the physical plane is to be disputed. the immortality of the soul and the reality of the unseen worlds is for him proven and ascertained. whereas, before initiation, this belief was based on brief and fleeting vision and strong inner convictions (the result of logical reasoning and of a gradually developing intuition) now it is based on sight and on a recognition past all disproving, of his own immortal nature. he realises the meaning and source of ener

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tive manifestation thus permitting the spiritual unit to contact the plane of densest matter. it has its correspondence in the ray of intelligent activity and is controlled by the law of economy in one of its subdivisions, the law of adaptation in time. 2. there is next the fire or spark of mind which is the correspondence in man to solar fire. this constitutes the thinking self-conscious unit or the soul. this fire of mind is governed by the law of attraction as is its greater correspondence. later we can enlarge on this. it is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual- 27- a treatise on cosmic fire copyright 1998 lucis trust return to the centre of his system, the monad the origin and goal for the reincarnating jiva or

. speaking broadly we would say that the first fire deals entirely with: a. activity of matter. b. the rotary motion of matter. c. the development of matter by the means of friction, under the law of economy. h. p. b. touches on this in the secret doctrine.14(13) the second fire, that from the cosmic mental plane, deals with: a. the expression of the evolution of mind or manas. b. the vitality of the soul. c. the evolutionary expression of the soul as it shows forth in the form of that elusive something which brings about the synthesis of matter. as the two merge by means of this active energising factor, that which is termed consciousness appears.15(14) as the merging proceeds and the fires become more and more synthesised, that totality of manifestation which we regard as a conscious exi

rience in the manner which a man does. the animal uses the solar plexus in the same way that a man uses the brain; it is the organ of instinct. all that can be acquired by instinct and by the use of the concrete mind functioning through the physical brain can be considered as dealing with that which we call exoteric. it is thus evident how the range of fact will differ according to: a. the age of the soul. b. experience developed and used. c. condition of the brain and the physical body. d. circumstances and environment- 166- a treatise on cosmic fire copyright 1998 lucis trust as time progresses and man reaches a fair state of evolution, mind is more rapidly developed, and a new factor comes gradually into play. little by little the intuition, or the transcendental mind, begins to functio

otal of the elemental essences in process of involution. he holds a position (in relation to a heavenly man) analogous to that held by the different elementals that go to the make-up of man's three bodies, physical, astral and mental, and he is like all manifesting beings threefold in his nature, but involutionary. therefore, man and devas (differentiating the devas from the lesser builders) form the soul of a heavenly man. other lives form his body, and it is with body and soul that we are concerned in these two divisions of our thesis on fire. one group manifests the fire of matter, the other group the fire of mind, for the devas are the personification of the active universal mind, even though man is considered manasic in a different sense. man bridges in essence; the devas bridge in ma

er- 198- a treatise on cosmic fire copyright 1998 lucis trust all these ends are the result of the manasic development and perhaps the student might apprehend the underlying idea more clearly if it is realised that a. the spirit employs manas in all that concerns matter, the electrical substance, or the active akasha. b. the spirit employs buddhi in all that relates to the psyche, that relates to the soul of the world, to the soul of an individual, or to the soul of every form. c. the spirit employs will or atma in all that relates to the essence of all, to itself, considering the essence and the self as pure spirit as distinguished from spirit-matter. in the first case, the distinctive quality of manas is discrimination which enables the spirit to differentiate between: 1. the self and th

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sun. 3rd ray. adapting factor- 831- a treatise on cosmic fire copyright 1998 lucis trust 7. law of the the law of a maland female fiery energy l ower four. e theric form, placed back 5 th ray. vi talizing u nion. to back f actor. 301 the seven hierarchies hierarchy nos. symbol force aspect t ype 1. the divine..1 or 6..c. losed twelve..one of the 6 th l ivea.copyright 1998 lucis trust the light of the soul its science and effect a paraphrase of the yoga sutras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of b

with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as

raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge

d the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth p

s brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is, from a certain aspect, a retrogression. it will be found that through the practice of raja yoga, and through assuming that point of directional control which is to be found by the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automatically includes al

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

at which the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated that in the right understanding of the meditation process and in its right adaptation to the needs of our modern civilization will be found the solution of the present educational impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a large scale in the west. it is suggested that it may eventually supplant the present methods of memory training, and prove a potent factor in modern educational procedure. it is a subject

outlay of money for education both lower and higher. the total effect, however, is disappointing, and misses the central point. our institutions of learning produce some good scholars and give a body of scientific facts to a great number. but there is a pitiable failure in the main business of education which is, or should be, the formation of character, the culture of the spirit, the building of the soul."1(13) old mother asia and europe, up to the eighteenth century, trained and cultured the individual. an intensified training was given to the so-called upper classes, and to the man who showed a marked aptitude for spiritual culture. under the brahmanical system in the east, and in the monasteries in the west, a specialized culture was imparted to those who could profit by it, and rare i

rovide the means and opportunity for such advancement, many will gladly seek the way. the method proposed is an individual technique which will enable the student, who has profited by the usual academic educational advantages and the experiences of life, to expand his consciousness until he gradually transcends his present limitations and reorients his mind to wider realizations. he will discover the soul as the great reality, thus gaining direct experience of spiritual things. everett dean martin defines education for us as a "spiritual revaluation of human life. its task is to reorient the individual, to enable him to take a richer and more significant view of his experiences, to place him above and not within the system of his beliefs and ideals."9(20) this definition necessarily opens

developed; it will be found to be the means whereby the rounded out human being can be still further developed, and led forth into a new kingdom in nature. meditation is primarily a self-initiated process of education, calling forth all the powers of the will, basing itself upon the equipment present, but- 17- from intellect to intuition copyright 1998 lucis trust producing at the end a new type, the soul type, with its own internal apparatus, and holding within itself again the seeds of still greater unfoldment. from being something imposed from without, the new educational process wells up from within, and becomes that self-imposed mental discipline, which we cover by those much misunderstood words concentration, meditation, and contemplation. from being a process of memory training, and

ing of the response apparatus which puts us in touch with the external world, the educational technique becomes a system of mind-control, leading eventually to an inner awareness of a new state of being. it produces at length a rapid reaction and responsiveness to a world, intangible and unseen, and to a new series of instinctual recognitions which have their seat in a subtler response apparatus. the soul type imposes itself upon the human type, as the human has done upon the animal, and just as the human type is the product of mass training and instinct and has been tremendously unfolded by our modern educational systems, so the soul type is the product of a new method of mental training, imposed on the individual by his soul, and called forth by the urgency of the quest and by the act of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the

ugh experience is at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary s

matured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it is based, as regards its teaching, upon four fundamental postulates. these are intended to: 1. teach the laws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its group relationship as a preliminary step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give the rules

y have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in

epeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kingdoms of nature and the activities of the evolutionary process. all become self-centered and self-determined. iii. the third basic postulate is that the object for which life takes form and the purpose of manifested being is the unfoldment of consciousness, or the revelation of the soul. this might be called the theory of the evolution of light. when it is realised that even the modern scientist is saying that light and matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series

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

ut a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of real interest for students, but about these rays little is known. we know, from the secret doctrine, that they are the building forces and the sum total of all that is in the manifested universe, but their effect in the human kingdom, and their essential quality and nature, r

f the human family and deal with the subject in terms of psychological values, laying the foundation for that new psychology which is much needed, and so dealing primarily with the human equation. what i have to say will be a commentary upon an expansion of the words found in the proem of the secret doctrine, that "all souls are one with the oversoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and t

of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienced phenomenon. what i indicate and the suggestions i may make, will, i forecast, be demonstrated, in the scientific sense, during the coming aquarian age. science will then have penetrated a little further into the field of

heir being" nor do they at this time (as a general rule) possess that inner mechanism of thought and that intuitive perception of truth which will enable them easily to grasp the significance of that which underlies the symbolism of words, or to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine tri

nitiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the soul, may be intrigued and won to a deeper consideration of what is as yet a veiled surmise. the aquarian age will see the fact of the soul demonstrated. this is an attempt, carried forward in the difficulties of a transition period which lacks even the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

m of the faith, and have sadly forgotten the inner meaning which carries life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the time the soul of man was crying out for the spirit of life, which the letter veiled. we have agonised over the historical aspects of the gospel narrative, over the time element, and over the verbal accuracy of the many translations, while failing to see the real magnificence of christ's accomplishment and the significant teaching it holds for the individual and for the race. the drama of his life and i

, spoken of by st. paul as "christ in you, the hope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- fro

of purging ourselves from evil and materialism. when this process is completed, many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come a purification of the emotional desire nature and a dedication of the desire nature to the life of the soul. the initiates of the world are facing the transfiguration initiation. mind control and right orientation towards the soul, with a complete transmutation of the integrated personality, lies ahead of them. there is much foolishness talked these days in connection with initiation, and the world is full of- 16- from bethlehem to calvary copyright 1998 lucis trust people who are claiming to b

ligent understanding and a mental unfoldment which will lead to a sane and intelligent cooperation with the plans for humanity. it is the balance of head and heart that is required, and the intellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; d

ed emphasis upon that mental illumination which perforce lights the way to the gate leading to the "secret place of the most high" they have laid the emphasis upon personality devotion to the masters of the wisdom, and to their own organisation leaders; they have stressed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ may be found is the way of the soul, the lonely way of self-unfoldment, of self-effacement and of self-discipline. it is the way of mental illumination and intuitive perception. initiation is the revelation of love, of the second great aspect of divinity, expressing itself in wisdom. this expression is found in its fullnes

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

the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the fi

pearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions

emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent

e of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and ex

nality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of uncontrolled forces and of disunited energies, which slowly and gradually become coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and controlled by that "tendency to h

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

five rays condition them and students will learn much by a study of what he says. in the cases where i happen to know the disciple concerned personally and something of his problems, it was amazingly interesting to me to note how infallibly right the tibetan was in his diagnosis of the rays involved. in reading these instructions will you please remember that though the tibetan usually speaks of the soul, he also uses the word "ego" interchangeably, meaning thereby the spiritual ego and not the personal ego of the psychologists. we have not felt it wise to give the meditations assigned or the breathing exercises, except in a few cases. they were strictly individual and suited to the person and his peculiar problems. in one or two cases, however, after due consideration, we have inserted s

they call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as those i am now going to attempt to teach, there is no retiring from the world. there is no condition of physical peace and of quiet wherein the soul may be invoked and in which work potent in results may be achieved in the calm of silence and the rest of what the- 9- discipleship in the new age- volume i copyright 1998 lucis trust hindu calls samadhi complete detachment from the calls of the body and the emotions. the work has to go forward in clamour. the point of peace must be found in the midst of riot. wisdom must be attained in t

adjustments than could otherwise be the- 12- discipleship in the new age- volume i copyright 1998 lucis trust case provided that, unitedly and in love, they will then help their fellow disciple to change the undesirable condition. i count on one thing only, my brothers, and that is your deep sincerity. it is not a negative thing (as some claim) to point out a fault or error. as the clear light of the soul pours in, it reveals the personality for what it is. if true dispassion is practised, this group of disciples can see things as they are and remain untouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of ot

urately observed when in any way attained, and an exact record of impressions kept. you should, therefore, constitute a group of active contemplatives, and the result will be facilitated if you will ponder upon and struggle for the first condition of your group existence group unity. third: this group unity which will have its roots in united group meditation or in the contemplative life (wherein the soul knows itself to be one with all souls) must work out in some form of group activity. this should demonstrate at once in the group itself and later on when the unification is more complete in the world at large. it is in this way that the masters' ashrams will be externalised on earth and the hierarchy function openly on the physical plane and not behind the scenes as hitherto. then will c

italisation of his personality characteristics. you should learn always to think of each other as souls and not as limited human beings. we have, therefore, the following three objectives before us: 1. group unity. through thought, exoteric knowledge of each other and a constant sending forth of love. 2. group meditation. as a group of contemplatives, thus rooting this group within the kingdom of the soul and strengthening all the individuals involved. 3. group activity. resulting in the aiding of each other in specific problems of character but not of circumstance. ponder on this distinction, my brothers. later, when the group is really established, it should begin to function outwardly and its life should begin to make its presence felt. it should steadily tend to increase the spiritual

ALICE A BAILEY13 PROBLEMS OF HUMANITY

which humanity sorely needs at this time. there are enough men and women of goodwill in the world today to accomplish this if they can be reached, inspired and supported in their endeavour, both materially and spiritually. the situation is far more difficult than a casual analysis would make it seem. the psychological problem involved has a background which is centuries old, which is inherent in the soul of each individual nation and which is potently conditioning the minds of all their peoples today. it is here that our major difficulty lies and it is one which will not easily give way to any effort or to any spiritual endeavour, whether carried out by the organized churches (which show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals. the wor

ll nations, as all families, have also in them groups or- 6- problems of humanity copyright 1998 lucis trust individuals who are recognized sources of trouble to the well-intentioned remainder. there are nations within the international community which are and have been for a long time disrupting agencies. the problem of the interplay and interaction of the nations is largely a psychological one. the soul of a nation is potent in its effect. the national thoughtform (built up over the centuries by the thinking, the goals and the ambitions of a nation) constitutes its ideal objective and is most effective in conditioning the people. a pole, a frenchman, an american, a hindu, a britisher or a german are easily recognized, no matter where they may be. this recognition is not based solely upon

d to the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the intense emphasis upon the importance of france to the world, instead of the importance of the international attitude to france in te

hich lies ahead is full of promise. let us base our optimism upon humanity itself. let us recognize the self-proven fact that there is a peculiar quality in every man, an innate, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to vision and contact the soul and to grasp (with increasing aptitude) the nature of the universe. it enables the philosopher to appreciate the world of meaning and through that perception to touch reality. it is, above all else, the power to love and to go out towards that which is other than the self. it confers the ability to grasp ideas. the history of mankind is fundamentally the history of the growth of ideas, pr

erament and capacity. thus he will be induced to contribute what he can of beauty to the world and of right thought to the sum total of human thinking; he will be encouraged to investigate and the world of science will open up before him. behind all these applied incentives, the motives of goodwill and right human relations will be found. finally, education should surely present the hypothesis of the soul in man as the interior factor which produces the good, the true and the beautiful. creative expression and humanitarian effort- 34- problems of humanity copyright 1998 lucis trust will, therefore, receive a logical basis. this will not be done through a theological or doctrinal presentation, as is today the case, but as presenting a problem for investigation and as an effort to answer the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

d at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual man on earth. he was also serving, when he spoke these words, as a working member of the spiritual hierarchy, for he was found by his parents teaching the priests, the pharisees and the sadducees

today find themselves. however, the will is in reality something very different to these expressions of it which exist in the human consciousness as men attempt to interpret the divine will in terms of their present point in evolution. the clue to understanding is to be found in the words "blotting out all form" when the lure of substance is overcome and desire dies, then the attractive power of the soul becomes dominant, and the emphasis (so long laid upon individual form and individual living and activity) gives place to group form and group purpose. then the attractive power of the hierarchy and of the masters' groups of disciples supersedes the lower attractions and the lesser focal points of interest. when these then assume their rightful place in consciousness, then the dynamic pull

points tempted like as we are (heb. iv.15, but also passed triumphantly the tests and trials. at some also unknown date hermes came and, so the records say, was the first to proclaim himself as "the light of the world" later the great teacher, vyasa, appeared. he gave one simple and needed message that death is not the end. from his time, the thinking of humanity about the possible immortality of the soul can be seen to stem. vaguely and instinctively, men had hoped and sensed that the discarding of the physical vehicle was not the final consummation to all human struggle, loving and aspiration; in those early days, feeling dominated and instinct led; thought was not found among the masses of men as it is today. in this period of culmination in which we now live, the work of the spirituali

ried onto intellectual levels, thus salvaging vyasa's work from the mists and glamours and the psychic dishonesty with which it is now surrounded. the fact of immortality is today on the verge of scientific proof; the fact of the survival of some factor has already been proved, though what has been demonstrated as surviving is apparently not in itself intrinsically immortal. the factual nature of the soul, and the fact of soul survival and of its eternal livingness, go hand in hand and have not yet been scientifically proven; they are, however, known and recognised as truths today by such countless millions and by so many intellectuals that unless mass hysteria and mass deception is- 56- the reappearance of the christ copyright 1998 lucis trust posited their existence is already correctly

pparent or easy answers, focussed itself in a group of thinkers in india and they represented thinking men in every land. they asked the ancient questions as to why there is sorrow and misery in every land and in every life; they asked what caused these things and what must be done to change these circumstances of life; they demanded to know what was the integrating principle in man, and what was the soul and was there a self. the buddha came forth to give the answer and to lay the foundation for a more enlightened approach to life, giving the teaching which would open the door to the work of the christ who would, he knew, follow in his steps. it is interesting to remember that when the buddha came, approximately five hundred years before christ (for the exact date of christ's birth remain

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

are controlling evolution and their directing agencies. the fact of the hierarchy must be announced in no uncertain terms, thereby arousing public interest, public investigation and public recognition. in the process of so doing much will be learnt of the balancing group of initiates and adepts who work entirely with the material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and that of the opposite pole, the black lodge, working entirely through mind and substance are engaged and their

o bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of th

e and inevitably to the world of spiritual realities. it should be remembered that (for advanced humanity) the sequence of the recognition of these expansions of consciousness is as follows: 1. the world of psychical living. this requires the recognition, by the brain consciousness, of the need for mental and spiritual control, as the first step. 2. the world of mental unfoldment. 3. the world of the soul or ego, the individualised man. when these recognitions are established in the aspirant, then there comes the recognition by the disciple of the master who should guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the il

ellect of the french is turned towards the discovery and the elucidation of the things of the spirit, then they will carry revelation to the world. when their egoic ray dominates the third ray and when the separative action of the fifth ray is transmuted into the revealing function of this ray, then france will enter into a period of new glory. her empire will then be of the mind and her glory of the soul. it is obvious that the governing faculty of the ray of will or power is the outstanding characteristic of great britain. england is an exponent of the art of control and her function has been to produce the first tentative grouping of federated nations the world has seen and to demonstrate the possibility of such a grouping. the united states is doing a somewhat similar thing and is fusi

copyright 1998 lucis trust states, instead of subsidiary nations. these two powers function in this way and with this wide objective in order eventually to give to the planet a system of groupings within one national border or empire, and yet with an international implication which will be symbolic of the coming new age technique of government. the second ray of love or of attraction governs from the soul angle the british empire and there is a relation between this fact and the fact that the astrological sign gemini governs both the united states and london. the fluid, mercurial, intuitional mind is closely allied with the divine aspect of love and understanding, producing attraction and interpretation. it is interesting to note that the fourth ray of harmony through conflict which before

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of u

an idea and thus study conceptually the many symbols by which we are surrounded. it is largely the technique for which meditation should have prepared you. the difference between this technique and meditation work is mainly one of polarisation and goal. in the study of symbols conceptually, the consciousness is polarised in the mental body, and no attempt is definitely made to contact or involve the soul or ego. herein lies the distinction between this second stage of symbol interpretation and ordinary meditation. you have exhausted the method of familiarising yourself with the form aspect of the symbol, and you know well its outer contour and externalisation. you know too that a peculiar series of lines (such as, for instance, the three lines forming a triangle) represent such and such a

ll i give. success along this line will bring both its rewards and also its difficulties. you will have to watch with care for the undue stimulation of your astral or emotional nature, with consequent and subsequent glamour. you will have to exercise the deepest watchfulness in the endeavour to work thus on the astral plane, holding simultaneously the attitude of the observer on the high plane of the soul. no constructive work and no service of vital importance can be rendered in this difficult sphere of activity unless there is this detached and liberated attitude. you are to work in one of the most difficult spheres of activity perhaps the most difficult to which a disciple can be called and hence the advisability of working there in group formation. i cannot emphasise too strongly that

out here that (generally speaking) these four expressions are four aspects of a universal condition that is the result of the activity in time and space of the human mind. the activity of minds! ponder on this phrase for it gives you a clue to the truth. the problem of illusion lies in the fact that it is a soul activity, and the result of the mind aspect of all the souls in manifestation. it is the soul which is submerged in the illusion and the soul that fails to see with clarity until such time as it has learnt to pour the light of the soul through into the mind and the brain. the problem of glamour is found when the mental illusion is intensified by desire. what the theosophist calls "kama-manas" produces glamour. it is illusion on the astral plane. the problem of maya is really the s

- glamour: a world problem copyright 1998 lucis trust glamour. wrestle therefore with your personal problems along these lines, my brothers, for in this way you will gain facility in discernment, in clear precise action, and in strengthened understanding. in the process of dissipating glamour, the way of the greatest potency is to realise the necessity to act purely as a channel for the energy of the soul. if the disciple can make right alignment and consequent contact with his soul, the results show as increased light. this light pours down and irradiates not only the mind, but the brain consciousness as well. he sees the situation more clearly: he realises the facts of the case as against his "vain imaginings; and so the "light shines upon his way" he is not yet able to see truly in the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

f the divine life, minute or great. the function of the etheric body is to receive energy impulses and to be swept into activity by these impulses, or streams of force, emanating from some originating source or other. the etheric body is in reality naught but energy. it is composed of myriads of threads of force or tiny streams of energy, held in relation to the emotional and mental bodies and to the soul by their coordinating effect. these streams of energy, in their turn, have an effect on the physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, respo

nised by the brain. here we have a law governing a subjective activity and another law governing objective manifestation. let us voice these laws in the simplest manner possible. when each member of the group can function in his mind-consciousness, untrammelled by the brain or the emotional nature, he will discover the universality of the mental principle which is the first exoteric expression of the soul consciousness. he will then enter into the world of ideas, becoming aware of them through the sensitive receiving plate of the mind. he then seeks to find those who respond to the same type of ideas and who react to the same mental impulse, simultaneously with himself. uniting himself to them he discovers himself to be en rapport with them. the understanding of the first law produces resu

of omniscience. this is the whole story of telepathic interplay in the true sense; it portrays the growth of that oligarchy of elect souls who will eventually rule the world, who will be chosen so to rule, and who will be recognised by the mass as eligible for that high office through the coordination that they have established between: 1. the universal mind. 2. their individual mind illumined by the soul consciousness. 3. the brain, reacting to the individual mind, and 4. the group of those whose minds and brains are similarly tuned and telepathically related. in connection with disciples and aspirants to discipleship, it is presumed that their minds are somewhat attuned to the soul; that they are also so aligned that the soul, mind and brain are coordinated and are beginning to function

r one party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and through which you contact most easily

. this is the highest type of telepathic work possible to humanity and is that form of communication which has been responsible for all the inspirational writings of real power, the world scriptures, the illumined utterances, the inspired speakers, and the language of symbolism. it only becomes possible where there is an integrated personality, and, at the same time, the power to focus oneself in the soul consciousness. the mind and the brain have, at the same time, to be brought into perfect rapport and alignment. it is my intention to elucidate further this science of communication, which started through the sense of touch and developed through sound, symbols, words and sentences, languages, writing, art, and on again to the stage of higher symbols, vibratory contact, telepathy, inspirat

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

s wisdom claims that there are around seventy in our solar system. i desire to give you a truer and more accurate picture. this has now become possible because group awareness, group relations and group integrity are coming to the fore in the human consciousness. as this takes place, the personality which is individual, separative and self-centred will recede increasingly into the background, and the soul, non-separative, group conscious and inclusive, will come more and more to the fore. interest, therefore, in the individual horoscope will gradually die out, and increasingly the planetary, the systemic and the universal picture will stand out in the awareness of the individual; he will then regard himself only as an integral part of a far more important whole and his world group will int

ating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount importance. this is the energy which emanates from or radiates from

lied power of thought. this necessitates complete confidence in the understanding and interpretation of the astrologer and the recognition of the exact moment of birth. one wonders if these conditions of the exact moment and the completely wise astrologer are ever to be found as yet. second: by consciously assuming the position of the spiritual observer, and by cultivating the power to respond to the soul. then, from the angle of that soul, the man must learn to control circumstance and the attendant reactions of the personality. the following attitudes and positions taken by the esoteric astrologer should also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumsta

ce of the planets themselves which then governs and controls. the man then becomes receptive to the subtler and higher energies of the solar system and of the twelve governing constellations. 2. that the sun sign, as it is called, indicates the nature of the man, physical, mental and spiritual. it holds the secret of the personality ray and of the man's responsiveness or lack of responsiveness to the soul, the real man. it indicates also the integration already achieved and the present point of unfoldment of the soul qualities, of the present available equipment, of the present life quality and of the immediately possible group relations. it indicates, from the angle of the ageless wisdom, nothing more. this is a reversal of the usual astrological position. the reason that i proffer this i

lready achieved and the present point of unfoldment of the soul qualities, of the present available equipment, of the present life quality and of the immediately possible group relations. it indicates, from the angle of the ageless wisdom, nothing more. this is a reversal of the usual astrological position. the reason that i proffer this is that humanity is enough evolved so that the astrology of the soul will become possible before long; it constitutes from many points of view a reversal of normal procedure. this is both wise and necessary, and also inevitable. astrologers will eventually be divided into two classes: the exoteric astrologers who will be occupied with the horoscope of the personality, and the esoteric astrologers who will be occupied with the purposes of the soul. 3. that

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

8 lucis trust i was born on june 16th, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i

articulate longings, and of the visionary aspirations were grasped by those responsible for young people. it could be explained to them that a process was working in them which was normal and right, which was the result of past- 15- the unfinished autobiography copyright 1998 lucis trust lives of experience, which indicated that the mental side of their nature should receive attention. above all, the soul, the inner spiritual man, could be indicated, as seeking to make its presence felt. the universality of the process should be emphasised, thus dismissing the loneliness, and the false sense of isolation and peculiarity which are such disturbing features of the experience. i believe that this method of capitalising on the adolescent urges and dreams will later receive more attention. i reg

ography copyright 1998 lucis trust and she looked on and wished us success and often said the word that was needed; but i do know that often she looked on with the greatest amusement as we struggled and strove. once she gave me a real shock and started, i really believe, the cycle of interior questioning which later led me out of my theological morass. for three weeks i had been wrestling to save the soul of a perfectly wretched, dirty little soldier. he was what in england is called "a nasty piece of work" a bad soldier and a bad man. i played checkers with him night after night (which he liked) and i coaxed him into the gospel meetings which he tolerated. i begged him to be saved which had no effect. elise sandes looked on with amusement until apparently she decided it had gone on long e

re-birth and yet, even in those orthodox days, i was sure it was a question of passing on to other work. subconsciously i really never did believe in hell, and a lot of the men orthodox from the christian point of view, ought to have gone there. i intend no dissertation on death, but i would like to give here a definition of death which has always seemed to me to be adequate. death is "a touch of the soul which is too strong for the body; it is a call from divinity that brooks no denial; it is the voice of the inner spiritual identity saying: return to your centre, or source, for awhile and reflect upon the experiences undergone and the lessons learnt until the time comes when you return to earth for another cycle of learning, of progress and of enrichment. thus the rhythm and the interest

e fact that in my work dozens of mary magdalenes and julius caesars, and other important people, have confessed portentously to me who they were; yet in this life they are such very ordinary, uninteresting people. these famous people seem to have deteriorated sadly since their last incarnations and it arouses a question as to evolution in my mind. also, i do not believe that, in the long cycle of the soul's experience, the soul either remembers or cares what form it occupied or what it did two thousand, eight thousand or one hundred years ago any more than my present personality has the faintest recollection or interest in what i did at 3:45 p.m. on the afternoon of nov. 17th, 1903. one single life is probably of no more importance to the soul than fifteen minutes in 1903 is of importance

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

echanism" in these instructions i refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. i refer, therefore, to: 1. the dense physical body, which is the sumtotal of all the organisms which compose it; these- 2- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust possess the varying functions which enable the soul to express itself on the physical or objective plane as part of a greater and more inclusive organism. the physical body is the response apparatus of the indwelling spiritual man and serves to put that spiritual entity en rapport with the response apparatus of the planetary logos, the life in which we live and move and have our being. 2. the etheric body, which has one main objective. thi

y is experienced as emotion and as pain and pleasure and the other pairs of opposites. in these two bodies, the etheric and astral bodies, ninety percent of the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention

before they can be applied intelligently. in the third place, i shall lay emphasis upon psychological healing and upon the need to deal with the patient in his inner life, for the basic law underlying all occult healing may be stated to be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an oc

hrough individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agitation of the patient's astral body, and so enable the patient to take right action, whilst the rad

will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a platitude) is caused by lack of harmony a disharmony to be found existing between the form aspect and the life. that which brings together form and life, or rather, that which is the result of this intended union, we call the soul, the self where humanity is concerned, and the integrating principle where the subhuman kingdoms are concerned. disease appears where there is a lack of alignment between these various factors, the soul and the form, the life and its expression, the subjective and the objective realities. consequently, spirit and matter are not freely related to each other. this is one mode of interpretin

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ple, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher mind. third, the gap between the lower mind and the soul has to be bridged, and curiously enough humanity has always realised this and has talked therefore

e soul has to be bridged, and curiously enough humanity has always realised this and has talked therefore in terms of "achieving unity" or "making the at-one-ment" or "attaining alignment" these are all attempts to express this intuitively realised truth. vi. education also should concern itself during the new age with the bridging of this gap between the three aspects of the mind nature: between the soul and the lower mind, thus producing at-one-ment between soul and personality; between the lower mind, the soul and the higher mind. for this the race is now ready, and for the first time in the career of humanity the bridging work can go forward on a relatively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much

i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an integrated personality which

lf. if the astral (emotional) body is the centre of the personality life, then the objective of the educational process imposed upon the subject will be to make the mind nature the dominating factor, and the astral body then becomes that which is impressed by, and is sensitive to, environing conditions, but is under the control of the mind. if the mind is the centre of personality attention, then the soul activity must be brought into fuller expression; and so on and on the work proceeds, progress being made from point to point until the top of the ladder has been reached. it might be noted here that this entire exegesis of the mind and of the needed bridge building is but the practical demonstration of the truth of the occult aphorism that "before a man can tread the path he must become t

bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless. meditation is the process whereby the objective tendencies and outgoing impulses of the mind are thwarted, and it begins to be subjective, to focus and to intuit. this can be t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

other ashrams as the case might be. for this purpose the master selected some fifty people, most but not all of whom were known to a.a.b, to whom this unique and transcendent opportunity was offered. almost everyone accepted but some did not stay very long. it was not easy. as was inevitable and very human, some as time went on reacted well, others not. it is hard to keep a right balance between the soul and the personality when the spiritual stimulant is relentlessly high. the rushing into the personal life of soul force is like sunshine in a garden. weeds as well as flowers emerge. it was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without- 1- copyright 199

y qualities of all the vehicles but also the degree of response to ray stimulant of any particular vehicle in relation to total, balanced progress. he knew also the conditioning rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship. he knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that give

es in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, often sincere but self-deluded. this also has been stated

or teach them? the constant impartation of teaching and of information, the constant pointing out of failure, and the constant individual training are no part of the technique of the hierarchy certainly not as far as the individual aspirant is concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure

work of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. one period (the most important) must be given to the general group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul. this will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted- 6- discipleship in the new age- volume ii copyright 1998 lucis trust why is it necessary for the disciple to intensify his inner link with his teacher? not because the teacher is his master, not because the disciple is subjected to the imposition by the master o

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

d a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probationary path and the path of discipleship. it is the hour wherein a clarion call goes forth to man to b

is also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those who selfishly seek the way and who refuse to tread the path of service with pure motive. lest this widespread upheaval and consequent disaster to so many should seem to you unfair, let me remind you that this one life is but a second of time in the larger and wider existence of the soul, and that those who fail and are disrupted by the impact of the powerful forces now flooding our earth will nevertheless have their vibration "stepped up" to better things along with the mass- 5- the externalisation of the hierarchy copyright 1998 lucis trust of those who achieve, even if their physical vehicles are destroyed in the process. the destruction of the body is not the worst di

ouch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the cent

will then be, for them, only a stage on the way to that world wherein all the spiritual guides and masters are found, and from whence all souls go forth to incarnation and all souls return from the place of experience and of experiment. it might be asked what ground this training should cover. i would suggest that teaching should be given as to the nature of man and the purpose and objectives of the soul; training can be offered as to the technique of expression, and careful instruction also given as to the use of the centres in the etheric body and in the development of the ability to preserve inviolate the attitude of the positive onlooker, who is always the directing, controlling factor. there will have to be careful analysis of the type and character of the psychic, and then the appli

ence on exclusiveness. it is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. aspirants in these schools present a different problem from that of ordinary psychism and mediumship. these men and women have offered themselves for intellectual training and have subjected themselves to a forcing process which is intended to bring the full flower of the soul into premature blossoming, and this in order more rapidly and effectively to serve the race, and to cooperate with the plan of the hierarchy. such students thereby lay themselves open to dangers and difficulties which would have been avoided had they chosen to go the slower and equally sure way. this fact should be realised by all workers in such schools and the problem carefully explaine

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

ctive reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permittin

beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipul

sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of ev

n of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehende

into the council of the lord" in other words, they are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. they will work henceforth as power-units, and not just as units of light. their work becomes dynamic instead of being attractive and magnetic, and is concerned with the life aspect and not just with the soul or consciousness aspect. their places are being taken under the law of ascension by their senior disciples, the initiates in their ashrams, and (under the same great process) the place of these initiates, who are thus being "raised" to more important work, is being taken by disciples and probationers. it is this truth, misinterpreted and shockingly travestied, which lies behind the teachi

ALICE BAILEY THE LABOURS OF HERCULES

itiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates

etched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his

is, however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient so

be of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and as that period in a man's experience in which he is definitely self-conscious. it is the stage in which he knowingly pledges himself to impose the will of the soul (which is essentially the will of god) upon the lower nature. upon this path he submits himself to a forcing process, so that the flower of the soul can unfold more quickly. the inevitability of human perfection underlies his willingness to make the attempt to tread the path. this perfection can be attained in two ways. it can be the result of slow and steady evolutionary growth, carried

path. this perfection can be attained in two ways. it can be the result of slow and steady evolutionary growth, carried forward under nature's laws, cycle after cycle, until gradually the hidden god can be seen in man and in the universe. or, it can be the result [6] of systematized application and discipline on the part of the aspirant, producing a more rapid unfoldment of the power and life of the soul. in one analysis of discipleship, it has been defined as "a psychic resolvent, which eats- 7- the labours of hercules away all dross and leaves only the pure gold behind" it is a process of refining, of sublimation and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in huma

AN INTRO TO STUDY OF THE KABALAH

ife after death for human beings shows a materialism which needed a new revelation by jesus, whose life has earned the title of "christ" yet the orthodox of england hear this statement with incredulity, and if asked to show the passages in the old testament which insist on a life after death, or on a succession of lives for purposes of retribution, or the passages demonstrating the immortality of the soul, they could not produce them, and are content to refer you to the clergy, whose answer generally is "if not plainly laid down, these dogmas are implied" but are they? if they are, how is it that notably clear passages can be quoted which show that important authors in the old testament make statements in direct opposition to these doctrines? and how is it, again, that a great author of mo

s own works; for that is his portion: for who shall bring him to see what shall be after him" who, indeed, except his own ego, soul or higher self. but perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all: jewish critics have all assigned it to solomon, who was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam rec

, conversions, and substitutions, according to their rules of gematria, notaricon, and temura: the first name is of greek origin, the second from the latin, but the third was hebrew and meant permutation, tmurh, from the root mur--changed. the most famous rabbi of the seventeenth century named menasseh ben israel, compared the books of moses to the body of a man, the commentaries called mishna to the soul, and the kabalah he called the spirit of the soul "ignorant people may study the first, the learned the second, but the wisest direct their contemplation to the third; he called the kabalists--divine theologians possessed of thirteen rules by which they are enabled to penetrate the mysteries with which the scriptures abound. many kabalists claimed that their doctrines and methods were bro

treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am satisfied with the world in which i have been so long: if it please thee, do not force me into this foul body, for i am a spirit' the holy one, blessed be he, answers 'the world i am about to send th

betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am satisfied with the world in which i have been so long: if it please thee, do not force me into this foul body, for i am a spirit' the holy one, blessed be he, answers 'the world i am about to send thee into is needed for thee, it is to pass down through it that i formed thee from myself' and so the soul is forced to incarnate and sink into the world where matter will imprison him, where he must suffer, but where he may overcome and from whence he must rise again. the zohar adds the statement "and whatever the man learns and displays on earth life, he knew before his incarnation" this is a parallel doctrine to the buddhist scheme of re-incarnation with karma as god--eternal law, relentles

ANALYSIS OF THE 5 6 INITIATION

king upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept

ANATHEMA OF ZOS

sermon on the mount, now there need be a sermon of the midden. zos eats complacency and his leavings bear the name of doubt. zos heralds the onrush of the beast as john the baptist once swept the path of the christos. this time it is not the oracles' head served upon the platter. be not complacent. the anthem of liber l will, on saturn s touch, turn its melody inward and become a funeral dirge of the soul. if there is ought to be learnt it is this..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains. will love louis martinie (s.m.ch.h. 353) vernal equinox, 1985 anathema of zos: the sermon to the hypocrites hostile to self-torment, the vain excuses called devotion, zos satisfied the habit by speaking loud

ANTINOMIANISM

s. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not

APOCALYPSE MOSES

ept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mo

APOCRYPHON OF JOHN

for without it no one can stand. and after they are born, then, when the spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. but those on whom the counterfeit spirit descends are drawn by him and they go astray" and i said "lord, where will the souls of these go when they have come out of their flesh" and he smiled and said to me "the soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will their souls be" and he said to me "in those, the despicable spirit has gained strength whe

come stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will their souls be" and he said to me "in those, the despicable spirit has gained strength when they went astray. and he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "

raws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "lord, how can the soul become smaller and return into the nature of its mother or into man" then he rejoiced when i asked him this, and he said to me "truly, you are blessed, for you have understood! that soul is made to follow another one (fem, since the spirit of life is in it. it is saved through him. it is not again cast into another flesh" and i said "lord, these also who did not know, but have turned away

ARADIA GOSPEL OF THE WITCHES

te in determining pentatonicand all other scales, and what may be called the mere machinery and history of composition,showed that he was utterly ignorant of the fundamental fact that notes and chords, bars andmelodies, were in themselves ideasor thoughts. thus confuciusis said to have composed amelody which was a personal description of himself. now if this be not understood, we cannotunderstand the soul of early music, and the folk-lorist who cannot get beyond the letter and fancieshimself scientific is exactly like the musician who has no idea of how or why melodies wereanciently composed.the strange and mystical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. a

!se questa grazia, o diana, mi farai,la cena in tua lode in molti la faremo,mangiaremo, beveremo,balleremo, salteremo,se questa grazia che ti ho chiesta,se questa grazia tu mi farai,nel tempo che balliamo,il lume spengnerai,cosi al lamoreliberamente la faremo!conjuration of diana.i do not bake the bread, nor with it salt,nor do i cook the honey with the wine;i bake the body and the blood and soul,the soul of (great) diana, that she shallknow neither rest nor peace, and ever bein cruel suffering till she will grantwhat i request, what i do most desire,i beg it of her from my very heart!and if the grace be granted, o diana!in honour of thee i will hold this feast,feast and drain the goblet deep,we will dance and wildly leap,and if thou grantst the grace which i require,then when the dance is

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

e it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquainted it recites the migrations of templars and only concerns us in so far as it reproduces and varies the ramsay thesis in respect of masonic connections. it is important from this point of view (4) sovereign grand inspector general, because i have failed so far to meet with any early codex, and that of r

re are such wells awaiting our own exploration, to the extent that we can enter into the life behind doctrine, and this is the life which is in christ. finally the modern chivalry is of masons as well as templars, because in both orders there is a quest to follow and attain. but this quest is one, a quest for the word, which is christ, and a quest for the abodes of the blessed, where the word and the soul are one. scanned from the periodical "the occult review, volume xlv, nos. 1 and 4, january and april, 19. aos artist, occultist, sensualist an essay by j. balance (taken from the exhibition catalogue) i saw my first original austin osman spare painting hanging above the seething bookshelves of atlantis, the occult bookshop that i spent my late teens lurking inside. in fact there were seve

BALANCE J

bewitching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest much more of the sitters personality and magickal content than is apparent in a more conventional depiction. ghosts are sidereal he wrote and it seems to me that his strange geometric experiments pierce through to the soul of the stars. from this i can find a definite magickal thrust that culminates in the commissioned work he did for his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very no

ession with the hybrid and grotesque in nature and supernature, something which takes in the full spectrum of ovidian metamorphoses, suggests in the artist s mind a vision of the active trafficking of creatures between one world and the other. all of the janus-headed, multi-faced, theriomorphic swarms which proliferate in spare s paintings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, ev

BASIL VALENTINE TWELVE KEYS

lt. ancient writers have, indeed, described our stone as the vegetable stone. but that name was suggested to them by the fact that it grows and increases in size, like a plant. know also that animals only multiply after their kind, and within their own species. hence our stone can only be prepared out of its own seed, from which it was taken in the beginning; and hence also you will perceive that the soul of an animal must not be the twelve keys of basil valentine 10 of 95 subject of this investigation. animals are a class by themselves; nor can anything ever be obtained from them that is not animal in its nature. but our stone, as it has been bequeathed to me by the ancients, is derived from two things, and one thing, in which is concealed a third thing. this is the purest truth, and a mo

kly volatilised as the imperfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is one pure tincture, not unlike the red colour which is found in the most precious of metals. but though her spirit is of good quality, her body is leprous, and affords no permanent substratum to the fixed tincture. hence the soul has to share the fate of the imperfect body, and when the body dies the soul has to leave it. for its dwelling has been destroyed by fire, and it is without a house wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it

ed both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerges its father, absorbing it, body and life, until the soul is returned to it. and the volatile mother like to him, is produced in her own kingdom; and he by his virtue and power receives greater strength. the volatile mother when prepared surpasses the sun in summer. thus the father by means of vulcan was twelve keys of basil valentine 73 of 95 produced from the spirit. body, soul, and spirit exist in both, whence the whole matter proceeds. it pr

BEHOLDERS OF NIGHT

the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic s

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

efers to as the jo bo gtsug lag khang and is the jokhang temple, an ancient and important temple at the center of lhasa. 33 form of dpal ldan lha mo. it contains a smaller room whose entrance is, just like in samye, kept closed. the souls of the dead who are supposed to enter this room, have to creep inside through a narrow fissure.53 this account not only provides greater detail on understanding the soul as the "last breath" in this context, but also suggests the fluidity that many elements in these protector deity traditions possess. part of the difficulty in classifying these divinities is no doubt due to the sharing of positions they engender, which is evident in parallel narratives such as this. tsiu marpo is believed to reside in the jokwukhang (figure 6) at samy to this day, but the

BLAVATSKY H P ANTHROPOGENESIS

ries, there can be no doubt. pythagoras. calls it the 'vehicle of life' containing body and soul, since it is formed of a quaternary, that is wisdom and intellect, and of a trinity or action and matter. the emperor julian 'in matrem, etc' expresses himself thus 'were i to touch upon the initiation into our sacred mysteries, which the chaldees bacchized, respecting the seven-rayed god, lighting up the soul through him, i should say things unknown to the rabble, very unknown, but well known to the blessed theurgists (p. 141. and who, acquainted with the puranas, the book of the dead, the zendavesta, the assyrian tiles, and finally the bible, and who has observed the constant occurrence of the number seven, in these records of people living from the remotest times unconnected and so far apart

ans-himalayan occultists regard them as evidently identical with those who in india are termed kumaras, agnishwattas, and the barhishads. how precise and true is plato's expression, how profound and philosophical his remark on the (human) soul or ego, when he defined it as "a compound of the same and the other" and yet how little this hint has been understood, since the world took it to mean that the soul was the breath of god, of jehovah. it is "the same and the other" as the great initiate- philosopher said; for the ego (the "higher self" when merged with and in the divine monad) is man, and yet the same as the "other" the angel in him incarnated, as the same with the universal mahat. the great classics and philosophers felt this truth, when saying that "there must be something within us

t doctrine. i corinthians vi, 3 "know ye not that we (the initiates) shall judge angels? finally, it is shown in every ancient scripture and cosmogony that man evolved primarily as a luminous incorporeal form, over which, like the molten brass round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life "the soul and the form when descending on earth put on an earthly garment" says the zohar. his protoplastic body was not formed of that matter of which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam

gypt. to this, one answer can be given- a direct proof that the egyptians believed in the secret doctrine is, that it was taught to them at initiation. let the objectors open the "eclogae physicae et ethicae" of stobaeus, the greek compiler of ancient fragments, who lived in the fifth century, a.d. the following is a transcription by him of an old hermetic fragment, showing the egyptian theory of the soul. translated word for word, it says "from one soul, that of all, spring all the souls, which spread themselves as if purposely distributed through the world. these souls undergo many transformations; those which are already creeping creatures turn into aquatic animals; from these aquatic animals are derived land animals; and from the latter the birds. from the beings who live aloft in the

on, of plant and animal life, from the lowest to the highest, and were waiting for their human, more intelligent form. yet, what could the plastic modellers do but follow the laws of evolutionary nature? could they, as claimed by the biblical dead-letter, form "lord-god"-like, or as pygmalion in the greek allegory, adam-galatea out of volcanic dust, and breathe a living soul into man? no: because the soul was already there, latent in its monad, and needed but a coating. pygmalion, who fails to animate his statue, and bahak-zivo of the nazarean gnostics, who fails to construct "a human soul in the creature" are, as conceptions, far more philosophical and scientific than adam, taken in the dead-letter sense, or the biblical elohim-creators. esoteric philosophy, which teaches spontaneous gene

BLAVATSKY H P COSMOGENESIS

v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary

principle (to which corresponds and from which proceeds human manas) is, cosmically, a radiant, cool, diathermanous plastic matter, creative in its physical nature, correlative in its grossest aspects and portions, immutable in its higher principles. in the former condition it is called the sub-root; and in conjunction with radiant heat, it recalls "dead worlds to life" in its higher aspect it is the soul of the world; in its lower- the destroyer[[vol. 1, page] 14 the secret doctrine. the secret doctrine establishes three fundamental propositions (a) an omnipresent, eternal, boundless, and immutable principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. it is beyond the range and r

mitless void, nor conditioned fulness, but both. it was and ever will be (see proem pp. 2 et seq) thus, the "robes" stand for the noumenon of undifferentiated cosmic matter. it is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul, so to say, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meanin

l spirit-soul, and the lower rung the manushi-buddha; and even every soul-endowed man is an anupadaka in a latent state. hence, when speaking of the universe in its formless, eternal, or absolute condition, before it was fashioned by the "builders- the expression "the universe was anupadaka (see part ii "primordial substance[[footnote(s* vajra- diamond-holder. in tibetan dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. the explanation with regard to the "anupadaka" given in the kala chakra, the first in the gyu(t) division of the kanjur, is half esoteric. it has misled the orientalists into erroneous speculations with respect to the dhyani-buddhas and their earthly correspondencies, the manushi-buddhas. the real tenet is hinted

al and indestructible matter (b) one of the symbolical figures for the dual creative power in nature (matter and force on the material plane) is padma, the waterlily of india. the lotus is the product of heat (fire) and water (vapour or ether; fire standing in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the father. sir w. jones (and before him archaic botany) showed that the seeds of the lotus contain- even before they germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become

BLUE EQUINOX

pring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogie

ns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pi

contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learne

adapted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three met

e! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and wi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original christian tenets, until condemned by the second council of constantinople in 553. it is believed that the human spirit, or soul, is a fragment of the divine and eventually it will return to its divine source. but, for its own evolution, it is necessary that the soul experience all things in life. it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventually experience all things. reincarnation seems the most logical explanation of child prodigies. a musical gen

no means is reincarnation the only possible explanation of all cases of deja-vu; the feeling being a brief flash of memory of something lesson two: beliefs/'17 18/ auckland's complete book of witchcraft that happened in a previous life. in what form do we return to the earth? some believe (the hindus, for example) that it is not necessarily in human form each time. certain hindu sects teach that the soul may be reborn as a plant or an animal. however, such beliefs are not generally held in western civilization. some say there is a progression from the lowest life-forms to the highest putting humans at the top. but then who is to say the order? is a dog higher than a cat, or a cat higher than a dog? is a centipede higher or lower than an earwig? does this mean, when every soul has finally

BUDGE E

aph continues]khnemu qenbeti "khnemu of the two corners" 4. an ibis-headed god, with a similar attribute, called tehuti-her-khent-f, i.e "thoth on his steps" 5. an ape-headed god, with a similar attribute, called afu-her-khent-f, i.e "afu on his steps" click to view second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, an

had them, are they to whom he crieth out after he hath come to the place where they are. and they on their part cry out to this god with their voices which are joyful but hidden, and this god singeth a song of joy at their voices. after [this click to view the circle sesheta. great god] hath passed by them, and when the darkness of night hath covered them over, they receive the diadems of ra, and the soul of tathenen uniteth itself to the earth" in the upper register are five circles of the tuat, and a door, which may be thus described- 1. this circle, which is called sesheta, is entered through a door with the name of tes-neb-terer, and in it are seated- p. 171 1. the image of tem, wearing the white crown. 2. the image of khepera. 3. the image of shu. each of these is seated upon an instr

CASE PAUL F THE BOOK OF TOKENS

hook and the gate and the right hand am i. i draw men forth from the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from the contemplation of appearance to the vision of reality. 4 i am the balance between victory and foundation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumu

r yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effor

CHAOS MAGICK AND LUCIFERISM

nore this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and b

ach with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always

CHRONOLOGIA RORISPERGIUS

f chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is personalized in greece. alexander founds library of ale

24- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the

(thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -translations made by kabbalists moses ibn tibbon and samuel ibn motot 1054 rome splits from orthodox church, forms catholic church 1058-1111 ghazali (persian muslim scholar and mystic) 1060 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of

een asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalists. c.1155 blondel de nesle trouv re carolled across europe songs to the missing richard i. 1155- 1207 raimbaud de vacqueiras troubadour author of the first

od ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world, together make up the 3rd part of sodei razayya. part 4 is a commentary on sefer yezirah containing detailed instructions for the creation of a golem. commentary on the sefer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-hokhmah, a major part of which is concerned with exegesis of holy names. 1165-1235 isaac the blind. provencal

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

and since care was to be taken that they did not grow too big, the old man would not permit anything more to be given to them, but covered their faces too with the silk, and caused the table to be stuck round about with torches. here i must warn the reader not to imagine these lights to have been put there out of necessity, for the old man s intent hereby was only that we should not observe when the soul entered into them; and indeed we should not have noticed it, had i not twice before seen the flames. however, i permitted the other three to remain with their own belief, neither did the old man know that i had seen anything more. hereupon he asked us to sit down on a bench over against the table. presently the virgin came in too, with the music and all necessities, and carried two curiou

he foliage or wreath about the shank of the trumpet was kindled, i saw the hole at the top open, and a bright stream of fire shooting down the tube, and passing into the body; whereupon the hole was covered again, and the trumpet removed. with this device my companions were deluded, so that they imagined that life came into the image by means of the fire of the foliage, for as soon as he received the soul his eyes twinkled, although he hardly stirred. the second time he placed another tube upon its mouth, and kindled it again, and the soul was let down through the tube. this as repeated for each of them three times, after which all the lights were extinguished and carried away. the velvet coverings of the table were cast over them, and immediately a birthing bed was unlocked and made ready

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted a

COSIMANO CHARLES ELEMENTARY PSIONICS

that he can give you any information that would be of value to you unless it relates to what he did for a living while alive. for example, if you are a writer and you have managed to have written yourself into a corner in your latest novel, there is nothing wrong with dialing up a famous dead author and asking for a little help. they are usually all too willing to give it! the same can be true of the soul of your auto mechanic who shuffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from ask

CROSSING THE DESERT

arm? not a prayer to set, whose lands you were entering. not a prayer to the familiar gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to wo

DAVID ICKE THE BIGGEST SECRET

ess diana is. the pont de lalma tunnel!the word pont relates to pontifex, a roman high priest, and it means passage orbridge. alma comes from al-mah, a middle eastern name for, wait for it. the moongoddess. so the pont de ualma translates as bridge of the moon goddess and theadjoining place de lalma is the place of the moon goddess. and the moon goddessis diana. it can also translate as bridge of the soul and a maiden of the goddessdiana was called an al-mah! this is why henri paul was programmed to drive past theturning to dodi fayeds flat and head for the pont de lalma tunnel. this is why the443emergency team kept her in the tunnel for so long instead of rushing her to hospital whereher life would have been saved. she wasnt meant to be saved and they only moved herwhen she was clinically

DEMONIC BIBLE

the more powerful his "transmitter" becomes, the more people he will be able to influence directly. the quickest and most direct route to the brain is through the optic nerve. mental transmissions from the brain are sent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted the "receiver" in his brain into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led

DIABOLUS

s. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of t

ce you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a metamorphic process of self-deification and self-overcoming. it is not an endless ego posturing, rather a means of recognizing the idea of self, the imagination to mutate it into something new and crystallize the very core essence of lucifer, that which is black light and fire. 27 called hell by some. 25 i guide without a scri

ring earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of shaitan. he is above the flesh, yet his essence is found within it. the lord of magick is dual he is nightside and dayside, sun and the moon, life and death. cain is here the body of the magician, the soul of baphomet if you will. as found in the book of cain31 the dragon samael and lilith join as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shal

sary valid within modern times from the early foundations? with reference to the practice of magick, the opposer is the core column which supports all others; it is needed and those who are able to look past the sterile gods and goddess of mere sunlight may then grasp the dual ecstasy of the adversary, of both the sun and the moon. magick is the gift of iblis, and must be respected as such unless the soul becomes devoured by its own weakness. with reference to the second question concerning modern times the adversary is more so alive now as ever. this force exists through those who affirm satan 40 and those who ignore this force. it is very much a part of us and a model for that which we may become. choose your models well, for you may become just as they. suggested reading by michael w. f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rds include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the spiritual planes after the death of the physical body. 2) the soul of a dead person that is bound to earth (q.v, usually to the specific locality where the person died, or to it's former home, or it's place of burial. 3) disembodied souls. ghosts, pseudo: entities similar to what donald michael kraig refers to as "little nasties (q.v) or "astral junk" these entities are intelligent beings from the lower planes, and can tell you things about your past and

[g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves

ledge revealed by direct contact with divinity or god, by god seeking out the seer or prophet. psi (psionic: short for psionic or psi-phenomena, or psychic phenomena, it embraces all forms of paranormal manifestation believed to be caused by the action of the mind via the brain. psyche: greek for "soul" the non-material part of a psycho-physical being. psychic: 1) from the greek "psyche" meaning "the soul" and implies the mind or mental process. 2) the psionic (q.v) ability to perceive with extra sensory perception (esp (q.v. 3) a person who has developed their specific discipline of extra sensory perception above the ability of a sensitive (q.v) and can count on their perceptions eighty-five (85) percent of the time or greater. psychokinesis: 1) from the greek "psycho" from "psyche" meani

soul" and implies the mind or mental process. 2) the psionic (q.v) ability to perceive with extra sensory perception (esp (q.v. 3) a person who has developed their specific discipline of extra sensory perception above the ability of a sensitive (q.v) and can count on their perceptions eighty-five (85) percent of the time or greater. psychokinesis: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "kinesis" meaning "to move or to change" implying energy. 2) the psionic discipline of the changing objects without obvious material agency. sometimes mistakenly called telekinesis (q.v. in psychokinesis, the object is altered or changed in some way. bending spoons with the mind is an example of psycho kinetic activity. 3) the psionic disciplin

he psionic discipline of the changing objects without obvious material agency. sometimes mistakenly called telekinesis (q.v. in psychokinesis, the object is altered or changed in some way. bending spoons with the mind is an example of psycho kinetic activity. 3) the psionic discipline of changing matter with energy via mental process. psychometry: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "metry" meaning "measure, thus literally psychometry means "measure of the soul" 2) the psionic discipline of "object reading" the faculty of gaining knowledge about an object, or about any matter associated with it, by handling the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtu

DION FORTUNE MYSTICAL QABALA

ed temporal force of the church availed to drive all rivals from the field and destroy their traces. we little know what seeds of mystical tradition sprang up only to be cut down during the dark ages; but mysticism is inherent in the human race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul's approach to god and developed a characteristic yoga of their own, closely akin to the bhakti yoga of the east. the literature of catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself o

he qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds

ning up vast new fields of implication in which the mind ranges endlessly, symbol leading on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14

d of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same principles; consequently they react to the same influences. a man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-loc

e must be ruled by god, so must the many-sided soul of man be ruled by its god-the spirit of man. the higher self must dominate its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force. 18. thus do we see in the tree a glyph of the soul of man and the universe, and in the legends associated with it the history of the evolution of the soul and the way of initiation. chapter iv the unwritten qabalah 1. the point of view from which i approach the holy qabalah in these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical cur

DION FORTUNE PSYCHIC SELF DEFENSE

l facts should also be known and the whole matter brought out into the open, and as far as lies in my power i am prepared to do this. any message to the subconscious mind must be couched in very simple terms, because subconscious thought is a primitive form of mentation, developed before spoken language was known to mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual ones) once this reaction is achieved, the battle is half over, for the gate of the city has been opened from within, and there is free ingress. the t

t can do with the person who keeps his nerve and won't pay attention. there are two gates, and two only, by which the attacker can gain entrance to the city of mansoul, and these are the self-preservation instinct and the sex instinct. the hypnotic appeal must be couched in terms of one or both of these if it is to be successful. how does the attacker proceed? he has to create an atmosphere about the soul of his victim on the inner planes. he can only do this by creating that atmosphere within his own consciousness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential

pathic suggestion in detail because it forms the real basis of every kind of occult attack. whether it be a discarnate entity, a being of another order of evolution, a demon from the pit, or merely the panic-stricken soul of a selfish friend, clinging to the life of form regardless of consequences, in all cases the opening gambit is the same. until the aura is pierced, there can be no entrance to the soul, and the aura is always pierced from within by the response of fear or desire going out towards the attacking entity. if we can inhibit that instinctive emotional reaction, the edge of the aura will remain impenetrable, and will be as sure a defence against psychic invasion as the healthy and unbroken skin is a defence against bacterial infection. it happens sometimes, however, that a rap

t escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he unites with the elements, but his higher self withdraws from incarnation, leaving his body ensouled by a curious kind of intelligent automaton, which deteriorates rapidly. what ever may be the status of the soul that withdraws, that which is left behind is not nice. i feel, therefore, that it must seriously delay and distort the evolution of the human monad if it turns aside into the sphere of the deva evolution. it may well be that some of the creatures whom at first sight we might classify as non-humans are really humans who have had a deva phase in their karmic record. there is a very interest

ceremonial magic, i do not mean ritual initiation. now a ritual initiation is of course ceremonial magic, and so, for the matter of that, are the sacraments of the church. but the occultist, using his terms perhaps somewhat loosely, does not include the initiatory rituals when he speaks of ceremonial magic. there are many varieties of initiatory ceremonies, but these are all designed to work upon the soul of the candidate only. ceremonial magic, on the other hand, in the technical sense of the term, is designed to work upon the soul of nature. the two operations, although there are innumerable forms of each, are entirely different in type, and aim at, and achieve, entirely different results. there is a strong prejudice against ritual magic among those interested in popular occultism owing

DONALDTYSON DEMON

crimes of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the demon itself. in effect, once a person has acquiesced to the temptations whispered into his ear by an invisible demon that haunts his steps as he goes about his ordinary life, the demon is given a blank check by god to use that person to commit the most atrocious acts the demon can imagine. not all of those possessed by demons

DONALDTYSON NOMICON

from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl" the reputation of the necronomic

DONALDTYSON POSSESS

these characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and is often mistaken for a draft. it can also be ticklish, and feels something similar to an insect crawling across your skin. more rarely, th

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum

i ii. was the fifth king of the vith dynasty, and between the reigns of these kings there was, according to m. maspero, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some period between the reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul that is right and true, or dost make shipwreck of it. ra-meri (i.e, pepi i) is right and true in respect of heaven and in respect of earth, pepi is right and true in respect of the island of the earth whither he swimmeth and where he arriveth. he who is between the thighs of nut (i.e, pepi) is the pigmy who danceth [like] the the versions of the book of the dead. http//www.sacred-texts.co

raire" which have been given to these texts, see lepsius, todtenbuch, p. 3; de roug, revue arch ologique, n.s, t. i, 1860, pp. 69-100. 2. see naville, einleitung, p. 24] p. xxxi continuity of doctrine in the theban version the main principles of the egyptian religion which were held in the times when the pyramid texts were written are maintained, and the views concerning the eternal existence of the soul remain unaltered. many passages in the work, however, show that modifications and developments in details have taken place, and much that is not met with in the early dynasties appears, so far as we know, for the first time. the vignettes too are additions to the work; but, although they depict scenes in the life beyond the grave, they do not seem to form a connected series, and it is dou

l, of not going into the place of punishment: whosoever knoweth it will never perish. this chapter has no vignette. chapter lxxxvi. the chapter of changing into a swallow. vignette: a swallow. chapter lxxxvii. the chapter of changing into the serpent sa-ta. vignette: a serpent. chapter lxxxviii. the chapter of changing into a crocodile. vignette: a crocodile. chapter lxxxix. the chapter of making the soul to be united to its body. vignette: the soul visiting the body, which lies on a bier. p. xxxix theban version: list of chapters. chapter xc. the chapter of giving memory to a man. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in

r. p. xxxix theban version: list of chapters. chapter xc. the chapter of giving memory to a man. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in. vignette: a soul standing on a pedestal. chapter xcii. the chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs. vignette: the soul of the deceased flying through the door of the tomb. chapter xciii. the chapter of not sailing to the east in the underworld. vignette: the hands of a buckle grasping the deceased by his left arm. chapter xciv. the chapter of praying for an ink jar and palette. vignette: the deceased sittin

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the alchemistical writings that the object of the art was the spiritual regeneration of mankind. mary ann atwood, author of a suggestive inquiry into the hermetic mystery, and civil war general ethan allen hitchcock, author of remarks upon alchemy and the alchemists, were perhaps the chief protagonists of the belief that, by spiritual processes akin to those of the chemical processes of alchemy, the soul of man may be purified and exalted. both somewhat overstated their case in their assertion that the alchemical writers did not claim that the transmutation of base metal into gold was their grand object. while the spiritual quest may have been dominant, none of the passages that atwood and hitchcock quote was inconsistent with the physical aspect of alchemy. eugenius philalethes, for exam

day, 1961. lorenz, konrad. king solomon s ring. new york: time, 1962. lubow, robert. the war animals. garden city, n.y: doubleday, 1977. maeterlinck, maurice. the unknown guest. new hyde park, n.y: university books, 1975. schul, bill. the psychic power of animals. greenwich, conn: fawcett, 1977. selous, edmund. thought-transference (or what) in birds. london: constable& co. ltd, 1931. anima mundi the soul of the world, a pure ethereal spirit that some ancient philosophers said was diffused throughout all nature. plato is considered to be the originator of this idea, but it is of more ancient origin and prevailed in the systems of certain eastern philosophers. the stoics believed it to be the only vital force in the universe. similar concepts have been held by hermetic philosophers like par

posing that they are produced by living beings working in or behind the phenomena, so he explains the phenomena of life itself. if an animal lives and moves, it can only be, he thinks, because there is a little animal inside which moves it. if a man lives and moves, it can only be because he has a little man or animal inside, who moves him. the animal inside the animal, the man inside the man, is the soul. and as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. encyclopedia of occultism& parapsychology. 5th ed. apparitions 63 sometimes the human soul was represented as a bird.an eagle, a dove, a raven.or as an animal of s

he activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. encyclopedia of occultism& parapsychology. 5th ed. apparitions 63 sometimes the human soul was represented as a bird.an eagle, a dove, a raven.or as an animal of some sort, just as the soul of a river might be in the form of a horse or a serpent, or the soul of a tree in human shape; but among most peoples the belief was that the soul was an exact reproduction of the body resembling it in every feature, even to details of dress. when a person saw another in a dream, it was thought either that the soul of the dreamer had visited the person dreamed of, or that the soul of the

process of reasoning, this theory was extended to include dreams of animals and inanimate things, which also were endowed with souls. telepathy and clairvoyance have been described as appearing in pre-industrial indigenous cultures and have a powerful effect in the development of a belief in apparitions. it is believed that the apparition of a deceased person suggested to some the continuance of the soul s existence beyond the grave; the apparition of a sick person, or one in some other grave crisis could also be regarded as the soul, which at such times was absent from the body. there is a widely diffused opinion that ghosts are of a filmy, unsubstantial nature, a belief also present in the earliest speculations concerning apparitions. at a very early period (as, for example, in the earl

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialect magoi. they were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. a belief in the transmigration of the soul was the foundation of this abstinence. they professed the science of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were mal

ture competing with their religion, as foreign to the spirit of their faith. thus the thirty-sixth canon of the ecumenical council held at laodicea in 364 c.e. forbade clerks and priests to become magicians, enchanters, mathematicians, or astrologers. it ordered, moreover, that the church should expel those who employed ligatures or phylacteries, because, it said, phylacteries were the prisons of the soul. the fourth canon of the council of oxia in 525 c.e. prohibited the consultation of sorcerers, augurs, and diviners, and condemned divinations made with wood or bread, while the sixteenth canon of the council of constantinople in 692 c.e. excommunicated for a period of six years diviners and those who had recourse to them. the prohibition was repeated by the council of rome in 721. the fo

st form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park

primitive man (vol. 1 of a history of experimental spiritualism, 2 vols, 1931, caesar de vesme wrote: we are in a fair way to recognize that we find (approximately) mana in the brahman and akasha of the hindus, the living fire of zoroaster, the generative fire of heraclitus, the ruach of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza, the subtle matter of descartes, the animal magnetism of mesmer, the will of schopenhauer, the od of reichenbach and d

l could not be effaced altogether from remembrance by the traditional doctrine, and it is perpet- encyclopedia of occultism& parapsychology. 5th ed. medicine, occult 1007 uated in the passage of the catechism which refers to extreme unction. faith and charity were the most signal healing powers among the early christians. the source of most diseases is in moral disorders; we must begin by healing the soul, and then the cure of the body will follow quickly. some of these concepts have been revived in the modern new age concept of holistic medicine. sources: hartmann, franz. the life and teachings of paracelsus. london: george redway, 1887. reprinted with the prophecies of paracelsus. blauvely, n.y: rudolf steiner, 1973. levi, eliphas. transcendental magic. london: george redway, 1896. rev

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

aterialize or teleport objects during seances. as zollner saw it, such talents indicated that mediums can move things out of our dimension into the fourth and back again. unfortunately for zellner s theory, slade later 104 fossilized aliens confessed that he produced the effects fraudulently. later psychical researchers, however, used variants of the fourth-dimensional idea to explain the fate of the soul after death. see also: bermuda triangle further reading de camp, l. sprague, 1980. the ragged edge of sci- ence. philadelphia, pa: owlswick press. layne, n. meade, 1950. the ether ship and its solu- tion. vista, ca: borderland sciences research associates. frank and frances strolling through his rural property near quebec city, quebec, one night in 1941, inventor arthur henry matthews enc

ounters with extraterrestrials. london: century. horsley, sir peter, 1997. sounds from another room: memories of planes, princes and the paranormal. london: leo cooper. stuttaford, thomas, 1997. air marshal s flight of fancy. london times (august 14. jerhoam jerhoam is a state of consciousness who channels through john oliver. he is here, he says, to help humans incorporate the great knowledge of the soul into life to become more aware. to become more awake, to become more loved, and to know how to express love in many ways. he also seeks to reconnect with students from that time, persons who have reincarnated and live on earth now. many centuries ago thousands of years before the great pyramid was constructed jerhoam occupied a physical body, teaching at the great school of ancient wisdom

as impossible, and, in particular, he dismissed the notion that materialized psychisms, even if they could be proved to exist, could be detected by instruments such as radar. see also: imaginal beings; marian apparitions; men in black further reading grosso, michael, 1985. the final choice: pl a y i n g the su rv i val ga m e. walpole, nh: st i l l p o i n t pu b l i s h i n g, 1992. frontiers of the soul: exploring psychic evolution. wheaton, il: quest books, 1989. ufos and the myth of the new age. in dennis stillings, ed. cyberbiological studies of the imaginal component in the ufo contact experience, 81 98. st. paul, mn: arches project, 1991. the ultradimensional mind. strange magazine 7 (april: 10 13. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york

ve and publicity- shy and rarely appeared in public. sh e died on september 5, 1984. after her death other channelers claimed to have heard fro m seth. one, thomas massari, re p o rted that seth had communicated with him as early as 1 9 7 2. see also: channeling further reading roberts, jane, 1970. the seth material. englewood cliffs, nj: prentice-hall, 1972. seth speaks: the eternal validity of the soul. englewood cliffs, nj: prentice-hall. seth 221, 1978. the afterdeath journal of an american philosopher: the world view of william james. englewood cliffs, nj: prentice-hall, 1981. the god of jane: a psychic manifesto. englewood cliffs, nj: prentice-hall. shaari shaari is an extraterrestrial who inhabits the body of a young professional woman. the woman, an occasional practitioner of chan

speculation that seeks to explain a broad range of extraordinary entities, from lake monsters to ufo humanoids, as tulpalike thought forms or (in michael grosso s phrase) psychoterrestrials (grosso, 1992. see also: imaginal beings; psychoterrestrials further reading david-neel, alexandra, 1957. with mystics and ma- gicians in tibet. new york: university books. grosso, michael, 1992. frontiers of the soul: explor- ing psychic evolution. wheaton, il: quest books. the two the two were marshall herff applewhite, also known as bo, and bonnie lu nettles, also known as peep, two of the stranger flyingsaucer contactees. nettles would be long dead when applewhite, then heading a cultlike group called heaven s gate, led thirty-eight followers to mass suicide in a house in a wealthy neighborhood of

FAUST

who calls to me? faust [turning away. appalling apparition! spirit by potent spell hast drawn me here, hast long been tugging at my sphere, and now- faust oh woe! i can not bear thy vision! spirit with panting breath thou hast implored this sight, wouldst hear my voice, my face wouldst see; thy mighty spirit-plea inclineth me! here am i- what a pitiable fright grips thee, thou superman! where is the soul elated? where is the breast that in its self a world created and bore and fostered it? and that with joyous trembling expanded as if spirits, us, resembling? where art thou, faust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form

sunk away! mephistopheles and yet that night, those juices brown a certain man did not drink down. faust spying is your delight, is that not so? mephistopheles omniscient am i not, yet many things i know. faust though, from the frightful frenzy reeling, a sweet, familiar tone drew me away, though what remained of childlike feeling was duped by echoes of a happier day, i now curse all that, round the soul, enfolds it with dazzling lures and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that holds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters

bagged the lot! the mother gets to see the stuff and starts at once to feel a secret shuddering. the woman has a scent that s fine enough, forever in her prayer-book she delights to snuff, and smells it out in every single thing if it be sacred or profane; so in those gems she noses till it s plain that they held little blessing, little good. my child, she cried, to keep unrighteous gain perturbs the soul, consumes the blood. we ll dedicate it to the mother of our lord, with heavenly manna she ll reward" then gretchen drew her mouth askew; she thought: it is a gift-horse, it is true, and surely godless is not he who brought it here so handsomely" the mother summoned in a priest who came and when he d scarce perceived the game, got much contentment from the sight. he said: so one is minded

ncient temple here. like atlas who upheld the sky of old, columns enough, in rows, you can behold. well for the weight of stone may they suffice, since two could bear a mighty edifice. architect so that s antique! i can t say i would praise it; top-heavy, clumsy, is the way to phrase it. rude is called noble, awkward great; far more i love slim shafts that boundless soar. high pointed arches lift the soul on high, such edifices most do edify. astrologer receive with reverent awe star-granted hours by magic s spells enthralled be reason s powers, and in its stead, arising far and free, reign glorious, daring phantasy! what you desired so boldly, be it now perceived; it is impossible, therefore to be believed. faust rises to view on the other side of the proscenium. astrologer in priestly ro

hen, how, where will it break forth, lurking monster, lurking deeply with malice so great? well, then, instead of word freighted with comfort, lethe-sprinkling, most mild, friendly and fair, stirrest thou up more of the past s worst ills than of the good we suffered, and thou darken st at once both the present moment s sheen and the future s kindly glimmering light of hope. silence, silence! that the soul of our lady, even now ready to flee, still may hold fast, hold firmly loveliest form, the form of all forms, on which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, d

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ansmitted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through the planes of existence to unite with the divine essence. the worldview becomes a frame of reference for the mind to come back into once the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the planes of existence via a series of spheres connected by gates. all mystical traditions have ways for the human intellect to make a distinction between pas

r heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the world of b riyah (creation. the yod y corresponds to the witness consciousness of the neshamah (hmsn, divine soul, equates to hindu atman) in the supernal world of atziluth (emanation. the back of the neshamah, or consciousness in the roots of the tree, is called the neshamah ha neshamah (hmsnh hmsn soul of the soul) and yechidah (hdyxy, singularity. the qlifoth have holes in them and revolve around one another like the spheres in a chinese puzzle ball. the holes can randomly line up and give a perceptive flash of the light of the neshamah. as the shells continue to move, the line-up of the holes is disrupted and the flash ends. most humans bury such flashes as traumatic experiences. purification of

2 2:e 8% 2 f 3# way of hvhy elohenu the way of hvhy elohenu is a rapid and smooth path up the central column that centers upon unconditional love for and surrendering the fruits of work in the world to one s chosen ideal (see figure 4.3. this path is empowered by remembrance (zakhor) of the name of one s chosen ideal, usually in the context of a root mantra. over time, the shells are purified and the soul is able to sustain consciousness in the higher centers. the traveler on this path may stop with the awakening and sustaining of consciousness in the heart sefirah beauty/last. or, by renouncing the consciousness of the lord as creator/ preserver/destroyer of the universe, move on to the witness consciousness of vast face in atziluth (sefirah crown/above) and into the negatively existent r

' through the will of small face, some return back to the creation from the ultimate experience in the roots of the tree. for such souls, the tree takes special form as trees of perfection for whom the illusion of the fall into dualistic consciousness of sefirah kingdom no longer exists. awakening in the path of devotion to small face (called bhakti yoga in india) results in the transformation of the soul into a tree of perfection way of the alef a of unity (figure 4.6. on this perfect tree, the power of consciousness (sans. chitshakti) concentrates in the heart center (sefirah beauty/last. a yogi who has awakened to vast face consciousness via the path of concentration and discrimination between the real and the illusory (raja or jnana yoga in india) comes back in as a tree of perfection

- qualities union. this vision is often filtered through the astral senses of the geviyah in yetzirah, so that the form of the small face is actually seen and heard. since there is still' 8: h" 2: 2 2:e 8% separation between individual and divine consciousness in the ruach haqodesh, the individual is also aware of him/herself in this vision. the awakening of the ruach haqodesh generally liberates the soul from further incarnations of the geviyah. upon passing from the nefesh (i.e. dying from the physical body, the soul retains its separation and resides in ecstatic bliss at the feet of their beloved for the duration of the small face universe. through discrimination and the renunciation of a dualistic relationship with one s small face chosen ideal, the individual consciousness can continu

FOCUS OF LIFE

is given-eventually. the desire is sufficient. the 'self' will pleasure in all things. there is only one sense,-the sexual. there is only one desire,-procreation. i am the cause-thou the effect. i am all that i concieve. not for all time but at some time 'i multiply i' is creation: the sexual infinity. there is no end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none

nseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. in all things there is no necessity. become weary of devising wisdom in morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preserva

ikkah zod-ka! thy fiction of finality has prevented sleep and created eternity. o, invent sound sleep by the utter ruin of cosmos! for impalpably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, proud and blighted. is a civil war of desire: thereof the necessity for medicine and anesthesia. man has made this environment: the mind is now the belly of the sexuality. thus i suggest to thee- self-love and its own temptation to excess. verily, greater courage hath none than to satisfy the unexpected desire by self-pleasure. for this reason, that when the desire again reacts, to opera

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ers of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly t

at he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a cult without temples or liturgy, followed in the mind alone, a religious philosophy or philosophical religion containing a gnosi

e of matter. festugiere compares this with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on his upward path' the punishments of matter are thus really the influences of the stars, for which are substituted, in the regenerative experience, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh hea

reader will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gnosis. in the revelation of hermes to tat, matter was evil and the work of regeneration consisted in escaping from its power through the infusion into the soul of divine powers or virtues. here the world is good, for it is full of god. the gnosis consists in reflecting the world within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here

ges in which hermes prophesies christianity).2 but there had to be another being who could contemplate what god had made and so he created man. seeing that man could not regulate all things unless he gave him a material envelope he gave him a body. thus man was formed from a double origin, so that he could both admire and adore celestial things and take care of terrestrial things and govern them. the soul of the gods is said to be all intellect, but this is true only of the superior gods, for there are many gods, some intelligible, some sensible. the chief or principal gods are as follows (i here combine two passages on the principal gods. the ruler of heaven is jupiter; and through the intermediary of heaven he dispenses life to all beings (possibly an earlier statement that it is breath

FRATER U D PRACTICAL SIGIL MAGIC

tistic scene soon afterwards, though he still continued editing various magazines for quite a while. austin osman spare and his theory of sigils/ 3 from 1927 until his death, he virtually lived as a weird hermit in a london slum, where he sometimes held exhibitions in a local pub. people have compared his life with that of h. p. lovecraft and certainly he too was an explorer of the dark levels of the soul. around the beginning of the first world war, he released some privately published editions, and today one can acquire.at least in great britain.numerous, usually highly expensive reprints of his works. however, we are primarily interested in two volumes, namely his well-known book of pleasure (se1f-love: the psychology of ecstasy (london, 1913)3and kenneth grant's excellently researched

FREEMASON BLUEBOOK

e, can be a more proper subject for the investigation of masons? by anatomical dissection and observation we become acquainted with the body; but it is by the anatomy of the mind alone we discover its power and principles. to sum up the whole of this transcendent measure of god's bounty to man, we shall add that memory, imagination, taste, reasoning, moral perception, and all the active powers of the soul, present a vast and boundless field for philosophical disquisition, which far exceeds human inquiry,and are perculiar mysteries, known only to nature and to nature's god, to whom we and all are indebted for creation, preservation, and every blessing we enjoy* of the seven liberal arts and sciences. grammar teaches the proper arrangement of words, according to the idiom or dialect of any p

eady been taught. use it not arbitrarily, but prudently, and. if occasion require, firmly, to the end that good order and harmony be preserved [the symbolic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garme

r zeal and attachment to the lodge. organist. my brother:you are appointed organist of this lodge, and i invest you with this jewel. under the direction of the worshipful master, you will conduct the musical services of the lodge. as harmony is the strength and support of all institutions, so may the harmony over which you shall preside strengthen and support every gentle and ennobling emotion of the soul. historian. my brother: you have been appointed historian of this lodge and i invest you with this jewel. it is your duty to collectand preserve everything of importance pertaining to the history of this lodge, and to record all events worthy of preservation. faithfulness and accuracy are essential to the proper discharge of the duties of your office. tyler. my brother:you are appointed t

f innocence and the badge of a mason. here we have no permanent lodge or place of abode, but we look for one to come. not trusting in ourselves, but in god, who preserveth the living and enliveneth the dead, we hope to pass an everlasting day of blissful brotherhood in a lodge in that house not made with hands, eternal in the heavens. this evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded there dwells within our tabemacle of clay an imperishable,immortal spirit over which the grave has no dominion and death no power (the master then brings his right hand to his left breast; then extends it, palm downward, over the grave (or casket ifat house, depositing the evergreen, then carries it above his head, pointing to heaven, and then drops it to his side)

we submit a brief committal service to be used at the grave if desired. the ritual for masonic memorial service is as follows: masonic memorial service master: friends and brethren, we who are masons have assembled on this occasion to express our respect and esteem for our brother who has passed beyond our mortal sight and to share with those near and dear to him our belief in the immortality of the soul. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (65 of 76 [11/22/1999 11:51:56 am] in this time of sorrow, when we all need comfort and consolation, let us turn reverently to god who, in the midst of the trials and tribulations that are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give no

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ould, indeed, be very wrong for aspirants to discipleship to live an entirely celibate life for the sake of self- advancement when conditions permit them to wed; furthermore, the expenditure of the creative force at the few times in a life when it is legitimately required for propagation would not seriously interfere with the spiritual development undertaken to become the philosopher's stone, and the soul- growth gained by assuming the duties of parenthood would far outweigh any possible loss. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the

cient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because of the ability it conferred upon the one who has it to traverse the starry regions. but it is not to be confounded with the desire body which some of the modern pseudo-occultists mistakenly call the astral body. this vehicle, the soul body, will eventually be evolved by humanity as a whole, but during the change from the aryan epoch to the ethereal conditions of the new galilee, there will be pioneers who precede their brethren as the original semites did in the change from atlantis to aryana. christ mentioned this class in matthew, 11th chapter, 12th verse, when he said "the kingdom of heaven suffereth violence, and t

their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, there can scarcely be any question when we assert that the more men and women who engage in mystic masonry to consciously build this temple of the soul, the sooner we shall see the second advent of christ, and the stronger will be the race which he shall rule by the law of love. end of freemasonry and catholicism* click here to go to the beginning of this book* table of contents* click here to return to the rosicrucian fellowship home page* rosicrucian fellowship philosophy study courses information* order the printed version of this boo

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

and both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipation of the soul, their methods are different, and the attributes of the soul fostered by one method will indeed be very different from the quality of the soul nurtured in the other school. therefore, the strife must continue until the battle for the souls of men has been lost and won. the issue is not, however, the persistence of the masonic or catholic institutions; but the outcome will determine the na

s been lost and won. the issue is not, however, the persistence of the masonic or catholic institutions; but the outcome will determine the nature of the training humanity will receive in the remaining periods of our evolution. we shall endeavor to show the cosmic root of both of these institutions, the purpose of each and the training which each will inaugurate, if successful; also the nature of the soul quality which may be expected to result from each method. the writer is not a mason, and thus he is free to say what he knows without fear of violating obligations, but he is a mason at heart, and therefore frankly opposed to catholicism. our opposition is not fanatical, or blind to the merits of the catholic religion, however. the catholic is our brother as well as the mason; we would no

n symbolically called the molten sea, a work which was then attempted for the first time. it could not have been wrought at any earlier period, for man was not sufficiently advanced. at that time, however, it seemed as if the united efforts of the two schools might accomplish the task, and had it not been for the desire of each to oust the other from the affections of the symbolic queen of sheba, the soul of humanity, they might have succeeded, an equitable union between church and state might have been effected and human evolution might have been greatly furthered. but both church and state were jealous of their particular prerogative; the church would only amalgamate upon condition that she retain all her ancient power over mankind, and take in addition those of the temporal government

hus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the craftsmen, the sons of cain. so far, the honors were even, the achievement equal. solomon was contented; he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age when cain and abel first

to also undertake the spiritual leadership of his brethren, and vice versa. a true priest, able to lead his flock spiritually, cannot also beneficently dominate their physical fortunes as ruler of a temporal domain. for as statecraft, in its highest phase, aims to rule the masses with an eye single to their physical welfare, and priestcraft, benevolently exercised, seeks to guide them solely for the soul's progress, so conflict must of necessity follow this separation, even though both the spiritual and temporal rulers be actuated by the highest and most unselfish motives. melchisedec was the symbolical name of the divine hierarchs who filled the dual office of king and priest; in the guidance of their double-sexed charges and while they reigned there was peace on earth, but as soon as th

FULLER J F C SECRET WISDOM OF THE QABALAH

re not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the secon

would even today be able to compose a thorah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish people who, seeing a man covered with a beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret w

t adheres to it in this world, so as to bring it into the world to come. 5 here, mildly though it may be, we are introduced to the pernicious doctrine of manichaeism, which is still further accentuated in the following quotation: every man has a foretaste of death during the night, because the holy soul then leaves him, and the unclean spirit rests on the body and makes it unclean. when, however, the soul returns to the body, the pollution disappears, save from the man's hands, which retain it and thus remain unclean. hence a man should not pass his hands over his eyes before washing them [the open eye symbolizes kether. when he has washed them, however, he becomes sanctified and is called holy. for this sanctification two vessels are required, one held above and the other placed beneath

t the mystery of good and evil looked at from another angle. and as in the first problem the separation of evil from good is the main cause of differentiation between christian and hebrew ethics, so is the looking upon the sex act as sinful in place of righteous the main cause of differentiation between christian and hebrew morality. as christian ginsburg writes: love and fear are designed to aid the soul in achieving her high destiny, when she shall no more look through the dark glass, but see face to face in the presence of the luminous mirror, by permeating all acts of secret wisdom of the qabalah page 47 obedience and divine worship. 39 secret wisdom of the qabalah page 48 chapter iv the fall of tetragrmmmaton the principles of creation. when discussing the philosophy of the qabalah, w

lain how this union results in the creation of life, or how it is that the child inherits instincts, talents, and defects, or possesses genius, or is born an idiot. here we are faced by mysteries which lead us deeper and deeper into unconscious realms- that is into realms beyond our reason- and when we enter these realms all we can do is to speak symbolically. instead, if we turn from the body to the soul, supposing it to be the bride of god and god the bridegroom, we may consciously realize that union has taken place; but when the spiritual child is born we cannot explain the divine process of creation, and the more we attempt to explain it the more obscure become our symbols, every one of which is in fact a lie, that is a misrepresentation of the unconscious or super-conscious to the con

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

rtheless continued to be regarded with veneration as an emblem of creative power or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of ven

of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologists of the present century seems to b

re two trees, the one representing the east, or india and china, the other, the west, or egypt. the former of these trees is putting forth a pair of leaves and is topped by the emblems of siva, emblems which indicate the fructifying powers of nature, whilst the egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of light, intelligence, or the life of the soul. in a discourse delivered by dr. stukeley in 1760, attention was directed to the grove of abraham as "that famous oak grove of beersheba, planted by the illustrious prophet and first druid--abraham; and from whom our celebrated british druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to britain"[17 [17] barlow, symbolism, p. 98. the fac

deity the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my true name, queen isis" isis, we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the female principle was formerly regarded as the soul of the world. he says "isis was the same as neith or minerva; hence the inscription at sais was likewise applied to that goddess. athenagoras informs us that neith or the athene of the greeks was supposed to be wisdom passing and diffusing itself through all things. hence it is manifest that she was thought to be the soul of the world; for such is precisely the character sustained by that

which resides in the sun and which creates all things, is no longer worshipped under the figure of a mother and her child. although the female principle is still a necessary factor in the creative processes, and although it is capable of producing gods, the mother element possesses none of the essentials which constitute a deity. in other words, woman is not a creator. from the father is derived the soul of the child, while from the mother, or from matter, the body is formed. hence the prevalence at a certain stage of human history of divine fathers and earthly mothers; for instance, alexander of macedon, julius caesar, and later the mythical christ who superseded jesus, the judean philosopher and teacher of mankind. henceforth, caves, wells, cows, boxes and chests, arks, etc, stand for o

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

nto the story episodes from emma lovell'sownpast. she was born on18august1822,the second daughter of the second marriage of francis lovell,'whohad made his money in india, retired early, and come to live at sloane street, chelsea. little else isknownofhim (waite is always maddeningly vague about names, dates, and places in his autobiography, arguing that'mybusinessthroughout[is]withthe lineage of the soul, rather thanwithearthly generations' andthat'things external signify little enough ,except as they help or hinder the inward life'[sly,pp.14, 35.)on8december1810a francis lovell ofstpancras married elizabeth ottley at st george's, hanover square" and' this may well have been the first marriage of emma's father.mrlovellhad three children by his first wife: a son, francis,whobecame a physic

hedidlose hisfaith-thoughby a processofgradual erosion rather thanthroughany sudden rejection following his sister's death,andthechurchofromealways remained for him, for allthathe had left it,theonly valid formofinstitutional christianity.thereformed churches he loathed: the kindestcommenthe couldbringhimself to make aboutthemwas a descriptionofthemas'aleanmethodofobservance and worshipwhichfinds the soul in nudity and cares for itwithoutclothing it',11his uncompromising attitude is perhaps best summed up by oneofhis aphorisms fromstepstothecrown,inwhichhesays.,protestantism isnotsomucha derelictionofcreed as a virus.ofatmosphere'(i.2. xxxvi. england, however, was an overwhelmingly protestant nation and it was a protestant ethosthatwas reflected in the popular literatureofthetime-the'penny

en the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the soul, and all the great, faint, faded symbols of the reality. and this is why all poetry is so interesting to us, because it has to dowithskies,withwoods,withbattles,withtemples,withwomen and wine,withthe ultimate miracles which no philosopher could create.in those terms waite could. never again be a poet, for after the resolutionofhis traumatic inner conflicts, poetry was no longer an end in

ns to create something more significant than mere verse--6-'whileyetaboyisoughtforghosts'atthetime of his sister's death, in1874,waite had nodoubtas to the reality of life after death: her soul 'heavenward soaring, would bewiththeangels in the presenceofgod.butas his faith slowly ebbed away intheyearsthatfollowed he became increasingly sceptical of the church's teaching on the posthumous state of the soul, and increasingly pessimistic about the very possibility of survival. his doubt is reflected in an untitled sonnetwrittenin1878,which concludeswiththese lines:though life has parted us, let death unitejustone shortmoment!-andwith that-adieu! for, gazing into the eternal night, no torch nor starlight come to help us through. how joyless there for both if we should meet in death's dark maze

nd symbolsofthesecret order'.notthat anyofit is putso plainly.onlytheauthors' closest friendsknewthat'soror benedicta in aqua' wasdorastuart-menteath, andthat'soror ignis ardens (or 'ignis ex igne-!whom we have called lilith because she is a"soft,sweet woman.-was vivienne pierpont.andeven those close friendswouldnothave recognizedtheambiguityofwaite's reverie in letterxiii:oldare those legends of the soul, gone isthatearly minister, receivedintothe great silence and reserved therein until the daywhenthesponsusandsponsashall meet in the king's chamber, in the secret palace of the king,wheni also shall kiss the onemouthwhichi have desired since the daysof my baptism in the cool waters of the kingdom, even the kingdomoflove (p. 82).nonetheless, it isdorawhois the central character in the lett

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

be genuine, having come to the strange belief that the egyptian fellahin had preserved the hiero255 glyphic language to the present day and could thus have trans255 mitted ancient and authentic ritual texts. his re-emergence led to the closing down of the isis-urania temple and waite's withdrawal of his own rituals from use. blackden retaliated by producingtheritual of themysteryof thejudgmentof the soul,a translation from the papyrus of ani 'restored to something very like its original form' with the rubrics and commentary supplied by blackden himself. he saw this ceremony as 'the final gateway into that degree of initiation, where the traditional esoteric wisdom of egyptwas taught and its methods practised by the initiate. many years later waite met blackden while walking on the sussex

imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize tha

ppendixeritual u:thesecret wisdomofthe lesser world or microcosm which is manparts:oftravelling in the spirit visionthesymbol, place, direction or plane being known, whereon it is desired to act, a thought-ray as beforeissent unto the corres255 ponding part of the sphere of sensation; and thence, by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesh (the soul as vital essence, the thought-ray is sent like anarrowfrom abowrightthroughthe circumference of the sphere of sensation, direct unto the place desired. arrived here a sphere of astral light is formed by the agency of the lower will illuminated by the higher will, and acting through the spiritual consciousness by reflection along the thought-ray; and this sphere of astral light is partly d

GILBERT THE MAGICAL MASON

k showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination a

sed to attack. and with the attack, comes the defence provided; the hiereus has pointed out to you the inestimable value of courage, mental, moral, and physical; thus are you triply armed, and thus are you completely safe. thrice is he armed, who hath his quarrel just, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, w

on by a jesus, whose life has earned the title of christ. yet the orthodox of england pay so little real attention to their religion that they would hear this statement with incredulity and with denial: but if asked to show the passages in the old testament which insist on a life after death, or on a succession of lives for purposes of retribution, or the passages demonstrating the immortality of the soul, they could not produce them, and are content to refer you to the revd mr-,who could do so. the answer of the reverend gentleman generally is,'oh,well, if not plainly laid down, these dogmas are implied. but are they?ifthey are, how is it that notably clear passages can be quoted which show that import255 ant authors in the old testament make statements in direct opposition to these doctr

an should rejoice in his own works; for thatishis portion: for who shall bring him to see what shall be after him' who, indeed, except his own higher self. but perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all; jewish critics have all assigned it to solomon, the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, he could not have so grossly denied it.a further glance atthekabalah101goback, however to the narrative of creation and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the nepheshchiah-thebreath of life; but there is no hint that adam recei

e power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul; and this has been always done since the world began: he appears before jehovah, anda further glance at the kabalah 107worships in his presence, to whom jehovah says 'betake thyselfto this form' instantly the soul excuses himself, saying 'governor of the world, i am satisfied with the world in which i have been so long;ifit please thee do not force me into this foul body, for i am a spirit' jehovah answers:'theworld i am about to send thee into is needed for thee, it is to pass down through it that i formed thee from myself; and so god forces him to incarnate into the world where matter is known.th

GILBERT THE SORCERER AND HIS APPRENTICE

ed by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous and washed from sin in the uncre

igures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of

r, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins

tesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubis, the. guide ofthedead, into the. halloftruth.thesoul then watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the piller

of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manuscript transcriptbyw.e.h. humphreysrgncthiseauton) dated march1900.)7.the tarotto enter, within the limits of this short treatise, upon a

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

lled that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one fu

GILBERT R A THE MASONIC CAREER OF A

cret purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories

to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced

ter building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study en

GLOBAL FREEMASONRY

as not the construction of fine buildings. muslims also give importance to art; by producing it, they try to beautify the world. the difference lies in intention. amuslim is interested in art to the extent that it expresses the beauty and esthetic notions that god has given to human beings. godless people are mistaken in regarding art as a way to immortality. the scientific incongruity of denying the soul the masons' denial of the existence of spirit, and their claim that human consciousness is composed of matter, are not in accord with science. on the contrary, modern scientific discoveries demonstrate that human consciousness cannot be reduced to matter, and that consciousness cannot be explained in terms of the functions of the brain. alook at the relevant literature shows that scientis

GNOSTIC CATECHISM

cret purpose remains inviolate because 'the vacuous nature of the great arcanum of allegorical architecture is its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories

to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced

ter building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study en

GNOSTIC HANDBOOK

esoteric traditions this battle is posited in terms of a force called the" dweller on the threshold. the dweller guards the crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems image this process as a cosmic trek through the planets where at each planet the soul needs special passwords and gestures to gain" right of passage. for others this battle is seen in terms of an internal quest. for st.john of the cross this process was part of the ascent of mount carmel where the soul would meet its maker. along the way the soul experiences torments and immense pain as it is purified and prepared for the divine marriage with god. hence the dark night with

e soul experiences torments and immense pain as it is purified and prepared for the divine marriage with god. hence the dark night with its aridities and voids is the means to the knowledge of god and self, although the knowledge given in this night is not as plenteous and abundant as that of the other night of spirit, for the knowledge of this might is as it were, be the foundation of the other (the soul experiencing the dark night) resembles one who is imprisoned in a dark dungeon, bound hands and feet and able neither to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n1:12,6 n2:7,3) in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual growth of all who follow the path. after the initial excite

e state of being. it is one where the gnostic is in tune with the mind of god (logos) and his actions embody the holy spirit (sophia. this state of "walking in the light" represents a special achievement of spiritual regeneration. it is the full manifestation of the covenant of the mysteries and is represented by a very small group of humanity. the gnostic handbook page 105 now it is fitting that the soul regenerate herself and become again as she formerly was. the soul then moves of her own accord. and she received the divine nature from the father for her rejuvenation, so that she might be restored to the place where originally she had been. this is the way of the ascent to the father. the exegesis of the soul. nag hammadi library ii 134:6-15. the process of achieving celestial transfigu

for her rejuvenation, so that she might be restored to the place where originally she had been. this is the way of the ascent to the father. the exegesis of the soul. nag hammadi library ii 134:6-15. the process of achieving celestial transfiguration involves a range of complex spiritual transformations. it begins with the traditional terrestrial path and after a period known as the dark night of the soul, a special calling is experienced. this calling is unique to each one called, and is a harrowing experience, which shakes the soul to its very core. the gnostic is then lead through secret and inner interpretations of scripture and practise (by a teacher or hierarch) and then into an experience of full regeneration. usually this process is achieved over many lifetimes and in keeping with

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

r and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped with

surrounding the earth far into the spiritual dimensions. the lower world even attempts to duplicate the higher spiritual planes within its own fallen astral realities, offering a false kingdom for the unwary. a superb description of these false seven planes is found in the gnostic gospel of mary, where we read about the inner dimension of the fourth power, or in our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to no

he psyche. these may be related to the animus and anima of jungian psychology and represent the deepest levels of the personal unconscious, where the dualities of force and form, male and female and body and mind originate. the yechidah the yechidah is the immortal part of man, which in his fallen state does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world

ory. it is sometimes called the vehicle or vessel in gnostic traditions to emphasise the distance the gnostic should keep from his physical form. now we have come to some understanding of the multi-dimensional nature of man we need to examine a most important question, what is the nature of man s spirit and by extension, where does immorality exist? the self is the owner, the chariot is the body. the soul is the charioteer, the mind is the reins and the senses are the steads. katha upanishad. x gnostic theurgy page 50 what is reincarnation? reincarnation is a concept that can be found at the heart of all of the great esoteric systems of the world. indeed, it can be found at the heart of most religions. in the early christian church there were many who taught the doctrine of reincarnation

through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter the treasury. in the hermetic tradition, saturn (binah) is seen as the guardian of the abyss. after the soul has left earth it must venture through the seven planets, however only with correct passwords and codes can it pass each obstacle. when it confronts saturn the soul is truly tested, only if it is of the light kingdom will it be allowed to pass. if it fails, the soul plummets back through the planets and returns again to earth. since in many traditions saturn is also the demiurge, we can s

GOETIA LUCIFERIAN

ought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and

light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit

ian principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the cir

GOLDEN DAWN RITUALS U1

tion, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind be

GOLDEN DAWN RITUALS U7

the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the docu

GOLDEN DAWN RITUALS Z1

illar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt

GOLDEN DAWN RITUALS Z3

f the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation fr

GOLDEN DAWN RITUALS ZAM20

ed to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without f

GOLDEN DAWN RITUALS ZAM22

extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the alm

GOLDEN DAWN RITUALS ZAM24

temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed tow

GOLDEN CHAIN AND THE LONELY ROAD

edges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed

ssion, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy as

ifies at the 'cross-roads' of fateful possibilities, in axial moments which transect the borderlands of spirit and flesh. when each and every moment, in and of itself, is linked in a continuum of gnostic rapport with the ingressing force of the magical current, then we have attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. chumbley is the presiding magister of the cultus sabbati and is an initiated kaula-tantrika of the uttara kaula sampradaya. he is the author of the azoetia: a grimoire of the sabbatic tradition (xoanon, 1992 and fulgur, 2000, qutub: the point (fulgur, 1995. and the dragon-book.(private, 1997. a new

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

m the east of the sky, being renewed in your due season, and rejuvenated in your due time. 11 we have encountered the orion constellation before, on the plains of nazca, and we shall encounter it again. meanwhile, let us consider the ancient egyptian book of the dead. parts of its contents are as old as the civilization of egypt itself and it serves as a sort of baedeker for the transmigration of the soul. it instructs the deceased on how to overcome the dangers of the afterlife, enables him to assume the form of several mythical creatures, and equips him with the passwords necessary for admission to the various stages, or levels, of the underworld.12 is it a coincidence that the peoples of ancient central america preserved a parallel vision of the perils of the afterlife? there it was 6 t

the ancient egyptians had been very good at making scale models and representations of all manner of things for symbolic purposes.9 i therefore found it hard to understand why they would have gone to the trouble of manufacturing and then burying a boat as big and sophisticated as this if its only function, as the egyptologists claimed, had been as a token of the spiritual vessel that would carry the soul of the deceased king to heaven.10 that could have been achieved as effectively with a much smaller craft, and only one would have been needed, not several. logic therefore suggested that these gigantic vessels might have been intended for some other purpose altogether, or had some quite different and still unsuspected symbolic significance. we had reached the rough midpoint of the souther

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

tells us, such as techniques of centering conscious- ness on powerfully motivating energy, which would be different from one individual to another. khyla of procyon= 150= medicine but it is also death and mystic rose, the ultimate holy graal of magick as well. in elevated mystical states, the very secretions, psychic and otherwise, which humans emit and which desperate vampire-aliens consume like the soul-famished pathetic creatures they are, become poison to them in the transformed 70 allen h. greenfield human. cosmic consciousness is literally poison to them. men in black= 142= they pass as shadows. if such powers are physical, they cer- tainly manifest in the occult form. resistance is futile, the borg of the star trek mythos tell us. resistance is not futile, the answer, carries the ci

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

air of symbols often seen in tor is the rose and the cross. in addition to being symbols for femininity and masculinity, the rose is the infinitely large while the cross is the infinitely small (however, sometimes their roles are seen reversed. when seen in tor, they usually symbolize the concept of extension in space. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the begi

ing in which man slowly grows from the outermost rim toward the center, and (2. because of an inherent strong seductivity, it is a place of distortion and deception. the symbols for the latter aspect are the wolf, for the desires of the flesh, the raven, for the desires of the mind, and the combined iamb and flag (symbolic of earth's two chief deceptions: religion and politics, for the desires of the soul. as you gaze upon the wheel of khr, try to comprehend 219 all of the lessons and principles that are expressed by the vision. you should be able to directly observe the universe without bias and without your own personal beliefs coloring your view. you may be surprised by how deeply your beliefs are either modified or strengthened by this experience. 220 pop and zen, initiation what is th

ment of the desire to return consciousness to its inner source, the divinity within each human being, it can be used as an effective instrument of healing. the magician uses it to heal the mind or soul of the patient. the physical healing will then follow along 275 automatically. the gematric value for the magick square of olap is 318. aiq bkr reduces 318 to 3, the number for the manifestation of the soul in matter (i.e, the sickness or health of the soul is expressed in the health of the physical body. in addition, the number 318 is equal to the words eolis blior which means "to make comfortable" a fmal point of interest is that the number 318 is equal to the name of the ruling lesser angel nrlmu and his three co-rulers of the squares rlmu in the subquadrant water of earth (see figure 10

ll. i hold the keys of death as well. bliorb-olprt (beh lee-oh-ra-beh-oh-leh-par-teh) the comfort of light is upon me. i rest in the great place of comfort; the palace of our lady, babalon (bah-bah-loh-en) i am the lord of life, the opener of the day. triumphant over death, i prepare a pathway through the darkness. i am the bennu. i am the bornless one. life and death abide in me. i am the bennu, the soul of rai the guide of the gods. osiris comes forth as a master of the earth to do whatsoever his ka desires. i am the son of osiris, and a master of the earth. and behold, i will do whatsoever my ka desires. abai-malpirg blior-olprt telokh. 366 stay in this formless, thoughtless state of death for as long as you can. step 7. return slowly through the planes of manifestation. pass through th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ce' diabolo gallo litare, ita ut ovum de quo concretus est, die jovis, mense martio, in gallina constet expositum' the cock was roasted, and carried to the pond (i.e. to a watersprite again. in h. sachs iii. 3, 13 a man says he will cover two old women with bear skins, stick them all over with qreen lozenges, and give them to the devil on new-year's day. in burcard waldis isc^ we read of 'sending the soul stuck over with may (or birch) to the devil^ to light a candle to the devil (schweinichen 2, 54) is preserved to this day as a proverbial phrase. drink-offerings to the highest gods of heathenism must after the conversion have appeared devilish. at p. 56 was mentioned the kvfe (cask, bowl) out of which our ancestors drank 1 these must be thoroughly popular phrases. in christ. weise's drei

ure of the iotunn (pp. 534. 543-54; stupid devil is used like stiqnd giant (p. 528, the building of christian churches is hateful to him, and he tries to reduce them to ruins; but his schemes are sure to be foiled by some higher power or by the superior craft of man. like the giant, he often shews himself a skilful architect, and undertakes to build a castle, bridge or church, only bargaining for the soul of him who shall first set foot in the new building. what was once told of the giant is now told of the devil, but a harsher crueller motive usually takes the place of milder ones. the giant in building has commonly some sociable neighbourly purpose (pp. 535-54, the devil wishes merely to do mischief and entrap souls. norway has many legends of giant's bridges. the jutul loves a huldra on

ion that the first thing that crossed should be his: it was a goat that led the way (tobler 214. in one french story, having reserved for himself every thirteenth creature that should cross the bridge, ho has ah^eady clutched numbers of men and beasts, when a holy man, being a thirteenth, confronts and conquers him (mem. de i'acad. celt. 5, 384^ the church-building devil also having bargained for the soul of the first that should enter, they make a wolf scamper through the door (deut. sag. no. 186; he in a rage flies up thi-ough the roof, and leaves a gap that no mason can fill up (the last incident is in nos. 181-2. on mountains he builds mills, and destroys them again (nos. 183. 195^ his tvager with the architect of cologne cathedral is remarkable: that he will lead a rivulet from treves

a cat or a red mouse, while the rest of the body lies fixed in slumber (ibid. nos. 247 9^ a miller, cutting firewood in the black forest, fell asleep over the work, and his man saw a mouse creep out of him and run away; everybody searched, but could not find it, and the miller never awoke. is all this connected with the witches' mouse-making p. 1090, and the narrow thread-bridge to be crossed by the soul on its way to the under world p. 834? it is stated, exactly as with the servians, that if you turn the sleeper's body round, the beast on returning 1' for the mouse that runneth out(=matrix) lay a sword across the stream' ettner's hebamme p. 194. in fischart's plays no. 216' there runs a white mouse up the wall' forms of exit. broomstick. 1083\ cannot find its way in, and death ensues. su

' 2 white's nat. hist, and antiq. of selborne, lend. 1783. 4, p. 202-4. plugging up. burying. 1169 this superstition of tlie mouf^e-ash liolds together with some things we have ah'eady touched upon. thus, plugging the mouse in is very hke shutting up one^s ill-luck in the hollow oak, p. 878; and we are helped out by a statement in luther's table-talk (ed. 1571. fol. 53 'a hole is bored in a tree, the soul placed therein, and a plug driven in after, that it may stay in' we know that on other occasions, when soul or spirit quits the body, it takes the shape of a mouse, p. 1082. eaihijd is what the lettons call a fancied cure for headache: the sufferer is measured a few times round the head with the inner bark of the lime, and then has to craiul tjirougji tliis hast. we also find that through

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

i (fox) as a tutelar god: little temples are dedicated to him in many houses, espec. of the commoner folk. they ask his advice in difficulties, and set rice or beans for him at night. if any of it is gone in the morning, they believe the fox has con sumed it, and draw good omens from it; the contrary is an unlucky sign (nouv. annales des voyages, dec. 1833, p. 298. they take him to be a kami i.e. the soul of a good man deceased (ibid) wolf. fox. cat. birds. 669 and the kindermarchen no. 38 has furnished him with nine tails, as sleipnir had eight legs, and some heroes and gods four arms. freyjvs car was drawn by two cats (tveim kottum, p. 305. now, as fres in on. means both he-cat and bear, it has lately been contended, not without reason, that kottum may have been substituted for fressum

fr. dme, 0. fr. sometimes arme, span, alma; b-uss. serv. dusha, slov. duzha, boh. dwse, pol. dusza, lith. duszia, lett. dwelisele. they all distinguish it from the masc. breath and spirit, ave/jios, which goes in and out more palpably; offcen the two names are next door to each other, as lat. animus and anima, slav. dukji and dusha.1 and this intimate connexion may be recognised in the myths too. the soul freed from the fetters of the body is made to re semble those airy spirit forms of chap. xvii (conf. pp. 439. 630. it hovers with the same buoyancy, appears and vanishes, often it assumes some definite shape in which it is condemned to linger for a time (see suppl. it is a graceful fancy which makes the departing soul either break into blossom as a flower, or fly up as a bird. both these

inite shape in which it is condemned to linger for a time (see suppl. it is a graceful fancy which makes the departing soul either break into blossom as a flower, or fly up as a bird. both these notions are connected with metamorphosis into plants and animals in general, and are founded on the doctrine of metempsychosis so prevalent in early antiquity. immortality was admitted in this sense, that the soul still existed, but had to put up with a new body. its passing into a flower i can only infer. a child carries home a bud, which the angel had given him in the wood; when the rose blooms, the child is dead (kinder-leg, no. 3. in rhesas dainos p. 307, a rosebud is the soul of the dead youth. the lay of kunzifal makes a blackthorn shoot up out of the bodies of slain heathens, a white flower

osebud is the soul of the dead youth. the lay of kunzifal makes a blackthorn shoot up out of the bodies of slain heathens, a white flower by the heads of fallen christians, karl] where soul stands for life, vitality, a neuter word is used, ohg. ferah, mhg. verch, as. feorh, on. jior; but we saw (p. 793, how from vita and plos there arose the sum total of all that lives, the world, goth, fairhvus. the soul a flower. 827 118b. when the innocent are pat to death, white lilies grow out of their graves, three lilies on that of a maiden (uhland s volksl. 241, which no one but her lover may pluck; from the mounds of buried lovers flowering shrubs spring up, whose branches intertwine. in swedish songs lilies and limes grow out of graves, sv. vis. 1, 101. 118. in the ballad of fair margaret and swe

osegay. all these examples treat the flower as a mere symbol, or as an after-product of the dead man s intrinsic character: the rose coming up resembles the ascending spirit of the child; the body must first lie buried, before the earth sends up a new growth as out of a seed, conf. chap. xxxvii. but originally there might lie at the bottom of this the idea of an immediate instantaneous passage of the soul into the shape of a flower, for out of mere drops of blood, containing but a small part of the life, a flower is made to spring: the soul has her seat in the blood, and as that ebbs away, she escapes with it. greek fables tell us how the bodies of the persecuted and slain, espe cially women, assumed forthwith the figure of a flower, a bush, a tree (p. 653, without leaving any matter behin

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rces within as make for love, goodness, justice, and peace, that nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is ar

rkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle wit

in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each

hs, as one would read a book of law to memorize the principles, is not sufficient for psychic development. and.psychic development requires time in each human being, more or less according to the stage of development when the study is started. we come into each incarnation at a point in psychic development where we left off in the process at the time of transition in a previous incarnation. while the soul and psychic self are on the psychic plane awaiting reincarnation, certain [148] work is being accomplished and certain knowledge attained; but that phase of psychic development which is capable of manifestation while in the human body must be developed on the earth plane; and this ceases, to some degree, while on the cosmic plane. therefore, not all of us are born alike in psychic develop

ss for the consciousness of god. astral plane.the cosmic, ethereal, divine plane. rosicrucians recognize but two planes of existence; that which is the worldly or material plane where we live in both objective and subjective consciousness, and another plane, which is beyond the material.call that other plane the astral, psychic, cosmic, or whatever best expresses your idea; it is that plane where the soul of man functions free from the limitations of the body and where the subconscious mind of man functions at times independent of the objective. astrology.an ancient system, partially scientific in its application, based upon close observation of the coincidence of human characteristics with the date and hour of birth. time and careful analysis have proven the coincidences to be based upon

HAMIL THE ROSICRUCIAN SEER

d, have given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in some accessible locality, who shall be quite unprepared for the conference; and if that third party shall subsequent

ich he lost sight of the man among the company.contributionsto the zoist209many somnambules as appearing like a lambent flame.theouterandnottheinnerman,and, so far from not being in connection with the spirit world, is, in fact, never out of it; and, as the opposite pole of a magnet repels the needle which the other attracts, so does the body, when in its normal state, by overpowering by its will the soul, repel all other soul atmos255 pheres: but in the magnetic state, the body being rendered inert, the soul is left free to exert itself, and in that state exists, irrespective of time or space, and endued with the power of attenuating or expanding itself to whatever point it desires to be in, with'oussr-electro-telegrephic-wire-likespeed' and of acting on other human soul atmospheres, thus

he fact of the opposite polerepellingit would be 'a discrepancy equally at variance with his common sense and reason.'mrsandby also objects that departed souls, on their arrival in the other world, retain. their antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts t

eep of death,byangels without delay, conducted upwards to the pure regions oflight, where they enjoy the fulnessofbliss.doctrines such as these may have been a pleasant contempla255 tion for a steadfast lutheran, as jung undoubtedly was, but would afford cold comfort to the myriads of devout jews, or pious mussulmans, and truly worthy men of all denominations. i have long been of the opinion that the soul is the luminousmaterialatmosphere which surrounds the body, described by"london,umo.longman and co, 1834. translatedbysamuel jackson.contributionsto the zoist207the soulhaddepartedfrom herbody.falling on my knees, i asked back of god, in my prayer, the soul that i had in my doubts suffered to depart. i seemed, by an effect of intuition, to know that my prayer was heard: after a moment's f

hings has thus placed the same powers in the hands of every man, irrespectively of his creed or station, ought to be deemed sufficient to strip from their revelations everyparticle of a belief in their being the,result of aspecialinterpositionof the divine will, but leave their statements as to the spirit world to be attested or refuted by subsequent investigations. in m. cahagnet's theorem 'that the soul is an intelligent being or fluid, independent in that (the magnetic) state of the material body, and able to see, hear, feel, and converse with another being at a distance,'mrsandby demurs to the logical accuracy of the termindependent.tomsyelf it appears only to mean that when the body is in a magnetic, cataleptic state, the soul is loosened, untrammelled, and no longer biased or control

HANDBOOK OF EGYPTIAN MYTHOLOGY

nown from versions in the pyramid texts. both collections may derive from an archive of mortuary texts written on papyrus that does not survive. some of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity

for awhile. as soon as the assyrians were occupied with problems elsewhere in their empire, this family made egypt independent again and ruled as the twenty-sixth dynasty. under these kings, greek merchants were allowed to trade and settle in the delta. the cult center of the goddess neith at sais became one of the most important temples in egypt. according to a later tradition, the secret of how the soul can unite with god was inscribed in hieroglyphs in the sanctuary at sais.75 at this time a script known as demotic was introduced to write texts in the contemporary form of the egyptian language. it soon replaced hieratic for most purposes. persians and greeks in 525 bce the persian king, cambyses, conquered egypt and executed most of the egyptian royal family. it is probably only a legen

d people in the first time and gave them life, the night sun gave new life to all the beings in the duat. in the fourth hour of the night, the sleeping dead were revived by the sun god and experienced a lifetime in his presence. thus the reign of the sun god, the lost golden age of egyptian myth, was reenacted every night. the fate of the human dead was locked into the solar cycle. the journey of the soul egyptian concepts of the afterlife are strikingly diverse.53 the beautiful west could be seen as a place of joyful reunions or as a state of terrifying isolation. death was regarded both as a unique event and as part of the continuous process of decay and renewal. there was no promise of eternal peace for the egyptian dead. the afterlife was full of dangers and difficulties to be overcome

iculties to be overcome, a belief that probably reflected the experience of life of the average ancient egyptian. after death each individual faced a journey through the underworld to reach the presence of one of the gods who could grant eternal life. the deceased would find themselves in an eerie landscape of rivers, deserts, and lakes of fire, inhabited by demons and monsters. the adventures of the soul in this landscape are similar to the fairy tales of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the b

of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with these powers, the soul would eventually reach a divine domain. the last ordeal might be the judgment of the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an akh, an effective or transfigured spirit. those who failed to justify their existence in the divine court faced a second death in the jaws of the eater of souls. the fortunate spirits

HEAVEN HELL

with women by night or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of overcoming women, and it was to be written on a bandlet which was to be attached to the right arm. moreover, the soul which had knowledge of certain sections of the work would "live among the living ones" and would "see osiris every day" and would have "air in his nostrils, and death would never draw nigh unto him" 2 the illustrations which accompany the texts on the coffins from al-barsha make it evident that under the xith dynasty the egyptian theologian had not only divided the under-world in his mind

er of not letting the body perish" and if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, ungu

tombs with chambers and corridors sufficiently large to hold all its texts and pictures, they were obliged to be content with sections, and smaller extracts from it. the need of a shortened form of the work was felt at a comparatively early period after it came into general use, and it is therefore not suprising to find that the priests collected all the facts, which were absolutely essential for the soul that had to travel by itself through the other world, into a small book that may for convenience be called the "summary of am-tuat" in this "summary" all the lengthy speeches of amen-ra, and the answers of the gods, and, of course, all pictures are omitted. the oldest copies of the book am-tuat are found in the tombs of thothmes iii, amen-hetep ii, and amen-hetep iii, at thebes. 1 the mos

rite has been duly and adequately performed, the relatives and friends of the deceased have made the legally appointed offerings, and said all the prayers proper for the occasion, amulets inscribed with magical names and formulae have been attached to the body, copies of sacred writings have been laid on it or near it in the tomb, the priests have said the final words which p. 104 will secure for the soul a passage in the boat of ra, and a safe-conduct to the abode of the blessed, whether this abode be in the boat itself or in the kingdom of osiris. the result of all these things is that we have been enabled to pass through the tomb out into the region which lies immediately to the west of the mountain-chain on the west bank of the nile, which we may consider as one mountain and call manu

n-god of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the

HELENA BLAVATSKY NIGHTMARE TALES

ssant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full o

m rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it lea

bite the dust at their feet in supreme humiliation. for this they are crowned by history withthe unfading laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on

is brightest and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein the hours of human life are numbered, runsswifter. the worm has gnawed the blossom of health through its heart. the strong body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden

hould they be protected? lovely is the morning when the sun dawns with golden amber tints and its first rays kiss the cliffs of thebeautiful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch opposite the large bay-window. how calm is the approaching noon as the shadow creeps steadily on the sundial towards the hour of rest!now the hot sun begins to melt the clouds in the limpid air and the last shreds of the morning mist that lingerson the tops of the distant hills vanish in it. all nature is prepared to rest at the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues fr

have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic philosophy, professor alexander wilder, f.t.s, describes as "spiritual photography: the soul is the camera in which facts and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker

ddhism. those who deny it are simply ignorant pretenders to orientalism. i advise you to read the rev. mr. edkin's chinese buddhism-especially the chapters on the exoteric and esoteric schools and teachings-and then compare the testimony of the whole ancient world upon the subject. q. but are not the ethics of theosophy identical with those taught by buddha? a. certainly, because these ethics are the soul of the wisdom-religion, and were once the common property of the initiates of all nations. but buddha was the first to embody these lofty ethics in his public teachings, and to make them the foundation and the very essence of his public system. it is herein that lies the immense difference between exoteric buddhism and every other religion. for while in other religions ritualism and dogma

rning had made them mad, and that it would be dangerous to go farther. passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp blavatsky.txt attempt to convert christendom to buddhism, which means simply that the word heresy has lost its terrors and relinquished its power. individuals in every age have more or less clearly apprehended the theosophical doctrines and wrought them into the fabric of their lives

"to live in death" is still preserved. q. is the production of such healing adepts the aim of theosophy? a. its aims are several; but the most important of all are those which are likely to lead to the relief of human suffering under any or every form, moral as well as physical. and we believe the former to be far more important than the latter. theosophy has to inculcate ethics; it has to purify the soul, if it would relieve the physical body, whose ailments, save cases of accidents, are all hereditary. it is not by studying occultism for selfish ends, for the gratification of one's personal ambition, pride, or vanity, that one can ever reach the true goal: that of helping suffering mankind. nor is it by studying one single branch of the esoteric philosophy that a man becomes an occultist

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ke grove. the house belonged to bertram keightley, a well-to-do young theosophical neophyte. the letters 23 psychology ofbotany (1906, describes his arcane preoccupations. this unreadable but nevertheless fascinating book claimed to be 'a treatise on trees, shrubs, and plants, etc, for the cure of diseases and ailments, of the human system (without medicine) by sympathy (positive and negative) on the soul plane, by "charubel (the great seer, a collegian who trained for the gospel 60 years ago, gave his whole life up for the love of nature and the study of the supernatural elements &c &c. author of the zodiac symbolised, the north pole star and region, the seer critic, the geozonic spheres, the occultist, astrographical revelations, psychological experiences &c' dear sir& bro [i.e, f. l. ga

ot want again. kind regards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 iher

HP LOVECRAFT A DARK LORE

mediate response on her part, and was watching the bewildered opening of her eyes when a chill shot through him and threatened to reduce him to the very state from which she was emerging. for the seemingly silent laboratory was not as silent as it had appeared to be, but held the murmurs of a tense, muffled conversation in tones too low for comprehension, yet of a quality profoundly disturbing to the soul. it was not, of course, new for charles to mutter formulae; but this muttering was definitely different. it was so palpably a dialogue, or imitation of a dialogue, with the regular alteration of inflections suggesting question and answer, statement and response. one voice was undisguisedly that of charles, but the other had a depth and hollowness which the youth's best powers of ceremonia

rom the panelled overmantel, and perhaps it was something different and irrelevant; but in any case they all half sensed an intangible miasma which centred in that carven vestige of an older dwelling and which at times almost rose to the intensity of a material emanation. v. a nightmare and a cataclysm 1 and now swiftly followed that hideous experience which has left its indelible mark of fear on the soul of marinus bicknell willett, and has added a decade to the visible age of one whose youth was even then far behind. dr. willett had conferred at length with mr. ward, and had come to an agreement with him on several points which both felt the alienists would ridicule. there was, they conceded, a terrible movement alive in the world, whose direct connexion with a necromancy even older than

HP LOVECRAFT BEYOND THE WALL OF SLEEP

losed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression was so great that i seemed to be receiving the message in ordinary english "joe slater is dead" came the soul-petrifying voice of an agency from beyond the wall of sleep. my opened eyes sought the couch of pain in curious horror, but the blue eyes were still calmly gazing, and the countenance was still intelligently animated "he is better dead, for he was unfit to bear the active intellect of cosmic entity. his gross body could not undergo the needed adjustments between ethereal life and planet l

HP LOVECRAFT HERBERT WEST REANIMATOR

a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercif

HP LOVECRAFT POETRY AND THE GODS

tend their voices as one by one they sing to thee here. each note shall thou hear again in the poetry which is to come, the poetry which shall bring peace and pleasure to thy soul, though search for it through bleak years thou must. attend with diligence, for each chord that vibrates away into hiding shall appear again to thee after thou hast returned to earth, as alpheus, sinking his waters into the soul of hellas, appears as the crystal arethusa in remote sicilia" then arose homeros, the ancient among bards, who took his lyre and chanted his hymn to aphrodite. no word of greek did marcia know, yet did the message not fall vainly upon her ears, for in the cryptic rhythm was that which spake to all mortals and gods, and needed no interpreter. so too the songs of dante and goethe, whose unk

HP LOVECRAFT THE CATS OF ULTHAR

see that it meets no other escthe cats of ulthar by h.p. lovecraft written 15 jun 1920 published november 1920 in the tryout, vol. 6, no. 11, p. 3-9. it is said that in ulthar, which lies beyond the river skai, no man may kill a cat; and this i can verily believe as i gaze upon him who sitteth purring before the fire. for the cat is cryptic, and close to strange things which men cannot see. he is the soul of antique aegyptus, and bearer of tales from forgotten cities in meroe and ophir. he is the kin of the jungle s lords, and heir to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath forgotten. in ulthar, before ever the burgesses forbade the killing of cats, there dwelt

HP LOVECRAFT THE STREET

gy of slaughter for the extermination of america and of all the fine old traditions which the street had loved. handbills and papers fluttered about filthy gutters; handbills and papers printed in many tongues and in many characters, yet all bearing messages of crime and rebellion. in these writings the people were urged to tear down the laws and virtues that our fathers had exalted, to stamp out the soul of the old america the soul that was bequeathed through a thousand and a half years of anglo-saxon freedom, justice, and moderation. it was said that the swart men who dwelt in the street and congregated in its rotting edifices were the brains of a hideous revolution, that at their word of command many millions of brainless, besotted beasts would stretch forth their noisome talons from th

INITIATION INTO HERMETICS

about the effects of the various magnetic and electric fluids on the grossly material plane. but the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualiti

through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of late

we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of later. the astral matrix or the electromagnetic fluid is the connecting link between the body and soul. the fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the

ive senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a later chapter. without any activity of the spirit in the soul, the astral body would be without life and dissolve itself into its components. as the spirit would not be able to operate without the intervention of the soul, the astral body is the seat of all the qualities the immortal spirit has. according to its development and maturity, spirit has a different electric or magnetic fluid vibration, which becomes outwardly patent, in soul, in the four

gin either in the active or in the passive form. this emanation in the whole soul produces a certain vibration corresponding to a certain color. on the grounds of this color, the adept can exactly recognize his own aura of that of another being with the astral eyes. backed by this aura, the seer can establish not only a man s basic character, but he also can perceive the action or the polarity of the soul s vibration, and influence it eventually. i shall speak of these problems in a more detailed way in a separate chapter relating to introspection. hence, a man s temperament influences his character, and both together, in their effect as total result, are creating the emanation of the soul or the aura. this is also the reason for high adepts or saints always being represented in the images

INTERVIEW WITH ANDREW CHUMBLEY

inducted- whether by man or spirit- should speak about it, and even then guardedly. mh: can you explain a little about the actual practice of dreaming on a magical level? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the consta

ion? ac: the cultus has several important offices of power which have been a part of the tradition for as long as oral memory attests. in terms of general interpretation, these are positions of authority held by specific individuals, based upon the possession of specialised knowledge, skills, experience, and the command of respect. however, these offices may also be interpreted as the stations of the soul in its initiatic pilgrimage and thus relate to each and every initiate. you ask what it means to use the term magister. this, like many matters relating to hierarchy and power, is a complex issue. one must be aware that responsibility, propriety, and service increase with one s role and sense of authority. to my mind, the true magister (or magistra) should hold fast to all that was taught

e task of the magister is to perceive the design of the current as it ingresses into the tradition as a whole. accordingly he directs covine praxis and seeks to cohere the work of all as one. the work of the magister is to serve in ruling, and thus he is the living stang. i hold up this paragon of what magister means to me, not because i think all that about myself, but because it is a station of the soul worthy of aspiration. it signifies being magick, not practising it! rf: how did cain and lilith come to be associated in british traditional witchcraft as the primogenitors of the race of witchblood? ac: different streams of british traditional craft have different patron deities, ancestors and spirits. if one is able to oversee this diversity certain strands of commonality may be perceiv

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

out. in this way i am become an authentic teacher/student of this tradition. if you wish a similar position, you must apply these steps. then you will know what is true, not because you read it in my book, but because your soul has discovered it for itself. enactment. the magical practices of the papyri are geared for practicality- whether to gain gold and women or the answers to the toughest of the soul's questions. the test for understanding a practical system comes from doing. one doesn't read computer manuals for their prose, nor study surgery for amusement. the test of understanding is in getting the results. only when the circuit becomes self-sustaining have you obtained the goals of the system. when you have changed the subjective universe, produced the change in the objective, and

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

e of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into

ISIS UNVEILED

in the bhaoobod'&ti. hm meaning of regesoation eiidained in the salapalka-bt the ncrifice erf mood interpreted 566 danindia by christian misnouaries 573 the kble less autbenticated tb n way other sacted book 577 koowledge of chemiatiy and phyuci displayed by indian jug^en 583 chapteh xii conclusions and illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod

en we must thhik indeed that it is absurdity itself. among christians there is nothing but dissenidon. their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the deity which thinly masks an evident conviction of their own deific wisdom. all these sects believe more or less in the immortality of the soul. some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and only a few mainfain an attitude of attention and expectancy. impatient of restraint, longing for the return of the dark ages, the romish church frowns at the diabolical manifestations, and indicates what she would do to their champions had she but the power

and the carthaginian st. augustine, who flourished three centuries after christ. according to max muller, this is what is found engraved on the rocks of gimar, dhauli, and kapurdigiri "poradasi, the king beloved of the gods, desires that the ascetics^ all creeds might reside in all places. all these ascetics profess alike the command which people should exercise over themselves, and the purity of the soul. bvi peopu aom deferent opiniont and different indina- turns* and here is what augustine wrote after his baptism "wondrous depth of thy wotda! miose surface, behold! is before us, inviting to little ones; yet are they a wondrous depth, o my god, a wondrous depth! it is awful to look therein; an awfulness of honor, and a trembling of love. the enemies [read pagans] thereof i kale vehement

th the ascetical uterapeutae forefathers and models of the christian monks and hermits it was in alexandria, let it be remembered, that they laid the first foundations of the purely hatonic trinitarian doctrine. it became the liato-i^ilonean doctrine later, and such as we find it now "plato considered the divine nature under the three-fold modification of the firtt cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or

reasoning. the number of those who have abandoned theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that critical moment? origed* clemens alezandrinus^ chalcidius^ methodius* and mai- monides* on the authority of the tar^m of jerusalem, the orthodox and greatest authority of the jews, h

JASMUHEEN THE FOOD OF GODS

be thankful for, for i was witnessing a feast of change, of human emotion and control, and assessment and recognition, and questioning and just dealing with it all. at least i had a ton of tools to work with, tools that i could utilize to tune myself through it all with minimal negative side affects. tools that i would like to share in this book. things like too much melancholy is never good for the soul and fear in particular, of change or of the unknown. puts our energy fields into a classic beta cycle of static that is almost like a burning at the stake, those times of crucifixion by fire that our fanaticism created in the time of less enlightened past, a darker cycle in time. and yet death can bring rebirth when we truly let go and agree to change and to move on. marriages, like lives

of a new life coming into the world, and more than one mother has found herself staring in awe and wonderment at her new born child, as the feeling of such love fills her heart and her soul, feeding that need to breed that mother nature gifted. there s also something so blessed about watching the process of death. completions and endings make way for new beginnings and experiences that will feed the soul, for the true food of the soul is the living of life and the sharing and caring that it brings. food for the mind comes as answers to questions no matter how great or small. food for the heart comes in waves of love that flood through us deeply enough to release the true gifts of our soul. for the soul is programmed to reveal itself within waves of love, as like will always recognize like

ws us to attract, hold and radiate more of the theta. delta field frequencies. hence we become a clearer and stronger transmitter of these frequencies and more able to imprint quite powerfully in the world. service also keeps us tuned to the kindness and compassion channel and attracts more love and support to our personal field. spending silent time in nature is one of the most amazing foods for the soul, as it really allows us to gain peace, quiet, solitude and feed off the pranic particles that are generated by nature and the trees, sunshine and the earth. this is part of surya yoga. the use of sacred music chants and devotional song also keeps us tuned to the theta. delta fields as both de-stress our physical, emotional and mental bodies, and allow us to feel and recognize the divine i

quieting the sympathetic nervous system and allowing for the daily rejuvenation of both the mind and the body. when excess melatonin is produced via prolonged periods in darkness, dream and sleep states then can bridge into waking consciousness and our higher truer nature begins to reveal itself and we feel reconnected to the source of all nourishment and life. as many esoteric cultures believe. the soul disengages itself from the body when it sleeps and merges into its higher purer form as a divine spark which also occurs during prolonged darkness meditation time. this is called soul feeding time, for here the soul can drink deeply of the theta. delta frequency well, and receive the pure nourishment that it requires. another benefit of the activation of the master glands in our body is t

rkness so that we grow. hel. norse goddess of the underworld, a place of renewal and the embodiment of divine mystery. teaches us to look behind the masks in life and beyond appearance. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her essence. reminds us to be grounded in the reality of nature and to balance and embrace all aspects of our selves from the heavenly to the earthly. sedna. eskimo goddess who rules the underworld. reminds us of the nourishing gifts that we can find in the darker places that we most fear. pele. hawaiian volcano goddess of creative fire. reminds us that ev

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

fire-philosophers (philosophi per ignem. the most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to the medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelin

ed otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known god: as that all things were capable of being searched down into it, and all things were capable of being thought up into it. fire, they found when, as it were, they took this world, solid, to pieces (and also, as metaphysi

vulgar, gross fire; neither is it the purest material fire, which has something of the base, bright lights of the world still about it brightest though they be in the matter which makes them the lightest to the material sight; but it is an occult, mysterious, or inner not even magnetic, but a supernatural fire: a real, sensible, and the only possible mind, or god, as containing all things, and as the soul of all things; into whose inexpressibly intense, and all-devouring and divine, though fiery, gulf, all the worlds in succession, like ripe fruit to the ground, and all things, fall, back into whose arms of immortal light: on the other side, as again receiving them, all things, thrown off as the smoke off light, again fall! at the shortest, then, the theory of the magi may be summed up thu

81 false and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the traditions of all nations and of all time, as we shall by and by show. real light is god s shadow, or the soul of matter; the one is the very brighter, as the other is the very blacker. thus, the worshippers of the sun, or light, or fire, whether in the old or the new worlds, worshipped not sun, or light, or fire, otherwise they would have worshipped the devil, he being all conceivable light; but rather they adored the unknown great god, in the last image that was possible to man of anything the f

onfessed in that first, absolutely primal, deified element, fire, which the world, in all religions, has worshipped, is worshipping, and will worship to the end of time, unconsciously; we even in the christian religion, and in our modern day, still doing it unwitting the meaning of the mysterious symbols which pass daily before our eyes: all which point, as we before have said, to spirit-light as the soul of the world, otherwise, to the inexpressible mystery of the holy ghost. little is it suspected what is the myth conveyed in the fackeltanz and fackelzug of berlin, of which so much was heard, as a curious observance, at the time of the marriage of the princess royal of england with the prince frederick william of prussia. this is the teutonic perpetuation of the bacchic gloryings, of the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

balah, even if straying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, ne

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ish mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary medi

the mitzwot, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish mystics, h in idem, sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. gthe concept of kavvanah in the early kabbalah, h in studies in jewish thought: an anthology of german jewish scholarship, edited by alfred jospe (detroit: wayne state university press, 1981. willensky, sara o. heller. gthe efirst created being f in early kabbalah: philosophical and isma

volume 2: from the sixteenth-century revival to the present, new york: crossroad publishing company, 1987. haredi students of the kabbalah might sneer at many of the works suggested here. for an overview, they would instead urge rabbi aryeh kaplan fs inner space: introduction to kabbalah, meditation and prophecy (brooklyn: moznaim publishing corporation, 1990) or rabbi yechiel bar-lev fs song of the soul (petach tikva, 1994. both, especially the latter, are serviceable introductions to lurianic kabbalah, which is somewhat thinly handled in our entry on safed kabbalah, though covered well in scholem fs major trends. 20081 29 for further advice on readings in judaism, see back to the sources: reading the classic jewish texts, edited by barry holtz (new york: summit books, 1984. there, one i

KETAB E SIYAH

a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, 23 any love he mig

a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. 84 it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, any love he mig

he himself went on wing, returning to doomed heaven, and resigned himself to fate. three hundred years passed thereafter, man and woman in that space, populated the land, the kingdom between two rivers, with their noble children, the tribe of kings, and they themselves grew old and faded from the earth, their spirits rejoined with the flesh that first gave them life as are all the dead. thus does the soul of mankind stretch on 200 as an eternal river to the stars from that first time. thus is satan the well-spring of unbroken human line. with libations did the children of man honour well the shedim whose vigilance over them was ceaseless. seeing, from their vantage in high heaven how men prospered upon the earth and grew strong against them the elohim did resolve to set nephilim against ne

, the lord of ruin, speak "lord satanael, commander of our hearts, know you what transpires upon the earth amongst the nations of the nephilim. methuselah, merciless king, defiles the name of abaddon and wages his wars like some beast and yet worse and sullies all mankind with his base crime. have i not taught the warriors of men that some are sacred and that the blood of children is a filth upon the soul? yet the spear of methuselah is stained black with their blood. nothing delights this king more than the torment of others. with the blood of captive does he stain my altars, offering in libation what is most foul to me. as his horses and his chariots crush beneath them those that have submitted to him he sings my name and consecrates their agony to my name. 211 i am dishonoured by this t

f breath do the noble fight on. to live without hope is indeed to die. thus was i seized by new vigour and caught up in a frenzy. going forth from that my high tower to stand atop its embattled height i cried out to the city, rousing chadel's people from slumber and stirring them to attention. no words came at first 257 but a determined howl of wrath and elation, coming from some hidden hollow of the soul that resounded about dome and tower, shattering the quiet to shards. like a frighted flock of birds the shedim were moved into commotion, hurrying to the tower to so discover whence came the bestial roar that stirred at the city's heart. thus gathered to me were the shedim and so did they hear me speak "noble shedim, hear me. once again must we bear arms against heaven and thwart what the

KNOWLEDGE LECTURE ONE

pon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra

he flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- t

KNOWLEDGE LECTURE THREE

light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the seph

KNOWLEDGE LECTURE TWO

. finally, the moon is called levannah. its angel is gabriel, its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these

L 001

are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth;

LAITMAN M BASIC CONCEPTS IN KABBALAH

ion and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our wo

study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world and towards other human beings, caused by man s actions. it researches everyone s individual path, from the creation of worlds to the attainment of the ultimate goal. incarnations of the soul: the study of every soul's essence and its incarnations, as well as our actions in this life and their consequences for subsequent lives. the research of incarnations examines how and why a soul descends to a body, and what determines the acceptance of a certain soul within a certain body. incarnations of the soul also deals with the mystery of chance, and researches human history as a re

uences for subsequent lives. the research of incarnations examines how and why a soul descends to a body, and what determines the acceptance of a certain soul within a certain body. incarnations of the soul also deals with the mystery of chance, and researches human history as a result of a certain order and cycles of souls. it also follows this path over 6,000 years and studies the connection of the soul with the general governance of the system of worlds and its cycles of life and death. it also states upon what factors our path in this world depends. governance: the study of our world: inanimate, vegetative, and animate levels of nature, their essence, role, and how they are governed by the spiritual world. it studies the upper governance and our perception of nature, time, and space. i

eat desire for spirituality, the student finds the right way and acquires the sensation of the upper world. this is done by studying authentic sources only, as well as by detaching from any material rituals. 23 c h a p t e r 2 t h e p u r p o s e o f k a b b a l a h kabbalists assert that the purpose of creation is to bring joy and kpleasure to the created beings. the will to enjoy (the vessel or the soul) receives pleasure according to the intensity of its desire. this is why all that was created in all the worlds is merely a changing desire to receive pleasure, and the creator satisfies this desire. this will to receive pleasure is the substance of creation, both spiritual and corporeal, including that which already exists and that which will manifest in the future. matter in its diverse

wledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule of all the spiritual laws. as we know, the term comprehensive points to the sum of

LAITMAN M FROM CHAOS TO HARMONY

we saw before will seem completely different now. kabbalists describe that state in the words, an inverted world i saw (talmud bavli, pesachim, 50:71. when we build within a new desire to be a healthy part in humanity, to be similar to nature s altruistic force, this will mean the start of a new system of sensation, disconnected from our present system. this system will be called a soul. through the soul, one perceives a whole new world-picture, the picture of the real world, where we are all connected as parts of a single body, filled with eternal pleasure and bliss. thus, let us now refine and complete our definition of life s purpose, which we earlier defined as bonding among people. now, we see that the purpose of life is to consciously and willingly rise from the level of imaginary e

how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see beyond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. further reading 203 kabbalah, science, and the meaning of life: science explains life s mechanisms; kabbalah explains life s purpose. in kabbalah, science, and the meaning of life, the author eloquently introduces earthshaking concepts so even readers unfamiliar with kabbalah or science can easily understand. kabbalah explains that we are all one soul, materialized in many bodies. simila

to attain the upper world, the source of our existence, while still living in this world. a kabbalist is a researcher who studies his or her own nature using this proven, time-tested and accurate method. through this method, one attains perfection and control over one s life, and accomplishes life s true goal. just as a person cannot function properly in this world without having knowledge of it, the soul cannot function properly in the upper world without knowledge of it. the wisdom of kabbalah provides this knowledge. h ow to c o n tac t b n e i b a ru c h 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1, canada 194 quentin rd, 2nd floor brooklyn, new york, 11223, usa e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886

LAITMAN M KABBALAH REVEALED

rishon, the common soul (the creature, is the actual root of everything that happens here. it is a structure of desires that emerged once the formation of the spiritual worlds was completed. as we ve said above, the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of unworkable desires that couldn t receive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workable desires. thus, just like the upper part of phase four, its lower part is divided into still, vegetative, animate, and speaking levels of desire. adam ha rishon evol

e may or may not experience in the process. this is called the intention to bestow. it is both the essence of the correction, and what turns us as human beings from egoists to altruists. and finally, once we have acquired this quality, we can connect to the creator, which is what the spiritual worlds are meant to teach us. until we feel connected to the creator, we are considered broken pieces of the soul of adam ha rishon, uncorrected desires. the moment we have the intention to bestow, we become corrected and connected, both to the creator and to the whole of humanity. when all of us are corrected, we will rise again to our root phase, even beyond the world adam kadmon, to the very thought of creation, called ein sof (no end, because our fulfillment will be endless and eternal. i n a n u

ntion to bestow because giving makes it similar to the creator, which is how it can study the creator s thoughts. those desires that can receive in order to bestow create the worlds, which are considered the upper part of creation, and desires that can t be used in order to bestow constitute the common soul of adam ha rishon. those desires are considered the lower part of creation. the worlds and the soul are constructed similarly, but with a different intensity of desires. because of that, the worlds can show the soul how to work in order to bestow and thus help adam ha rishon become corrected. roughly speaking, each desire is corrected in a specific world: the still level is corrected in the world adam kadmon; the vegetative in the world atzilut; the animate in the world beria; the speak

he world assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul of adam ha rishon, which broke into the myriad souls we have today. it s very important to remember this order of creation because it reminds us that things evolve from above downward, from spiritual to corporeal, and not the other way around. in practical terms, it means that our world is created and governed by the spiritual worlds. moreover, there is not a single event in our world tha

rces our brains to search for a way to fill this kli with ohr (light, to satisfy it. the bigger the kli, the greater the light; the greater the light, the quicker we ll find the correct path. we still need to understand how the surrounding light builds our kli and why it is called light to begin with. and to understand all that, we must understand the concept of reshimot. the spiritual worlds and the soul of adam ha rishon evolved in a certain order. in the worlds, it was adam kadmon, atzilut, beria, yetzira, and assiya; and in adam ha rishon, the evolution was named after the kind of desires is there a difference between naming the light surrounding light or just light? the different titles, surrounding light and light, relate to two functions of the same light. light that is not consider

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

y organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then will the text be able to help and guide us in our search for personal spiritual ascent. the goal of this text is to help us become interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual w

m the creator (galut hashechina. in this condition, there is no perfection in the higher worlds even in our world, the perceiving the creator- 27- lowest of all, every being must also fully perceive the creator. but most of the time we are occupied with satisfying our petty personal desires characteristic of this world, as well as blindly following the demands of the body. there is a condition of the soul called "shechina in the dust" when spiritually pure pleasures are considered to be superfluous and absurd. this state is also described as the "suffering of the shechina" all human suffering stems from the fact that we are compelled from above to completely reject all common sense and proceed blindly, placing faith above reason. yet, the more reason and knowledge we possess, and the stron

sure to deviate from the correct path. furthermore, if we make even the slightest deviation at any point along the journey, then our error will increase with every step as we continue moving forward. consequently, we will get farther and farther from our set goal. before our souls descend into this world, they are a part of the creator, a tiny element of him. this element is known as "the root of the soul" the creator places the soul into the body so it can elevate the body s desires when the soul rises and merges with the creator again. in other words, the soul is placed into the body when a person is born into this world to overcome the desires of the body. by overcoming the desires of the body, the soul ascends to the same spiritual level it descended from, experiencing far greater plea

ires of the body, the soul ascends to the same spiritual level it descended from, experiencing far greater pleasures than it had in its initial state when it was part of the creator. at this point, a tiny element is transformed into a whole spiritual body, and is 620 times greater than was the original element before it descended into this world. thus, in its complete state, the spiritual body of the soul consists of 620 parts, or organs. each part is considered to be a spiritual law or spiritual act (mitzvah. the light of the creator or the creator himself (which are the same) that fills every part of the soul is called "torah" when we ascend to a new spiritual level, it is called "fulfilling a spiritual law" as a result of this elevation, new altruistic aspirations are created and the so

initely and experience pleasure, since altruism is not for the self- 102- attaining the worlds beyond although we can force ourselves to commit a specific physical act, we cannot change our desires at will, because we cannot do anything that is not for the self. kabbalists say that a prayer without the right motivation is like a body without a soul, for actions pertain to the body and thoughts to the soul. if we have not yet corrected our thoughts (soul, for the sake of which we perform an action (body, then the action itself can be said to be spiritually dead. everything is comprised of both the general and the particular. the general, the spiritually dead (domem, demonstrates that for most people, there can only be a general movement, but not a particular spiritual movement, for they hav

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e parts, the lessening of the upper light occurs through five degrees of concealment, five worlds whose names are adam kadmon, atzilut, beria, yetzira, and assiya. in the process of constructing these worlds, the creature builds a surrounding environment for itself. in the world atzilut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in which the soul operates. this stage still does not pertain to our world. as a result of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onward

we are all parts of a single structure. as we have said above, the kli (vessel/creature) that the creator created became a soul in the world atzilut. this is the collective, or general soul, called adam ha rishon (the first man. in the beginning, all its parts were bonded in wondrous harmony, and it was filled with the upper light. in that state, the sum of the parts created perfection. later on, the soul experienced a process of shattering and fell to a degree called below the barrier, pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 42 where the spiritual sensation ends. the pieces of the single soul continue to exist below the barrier, but feel detached from one another (figure 6. figure 6 to clarify these words we can say that they remain in the same place as they were be

g today is to force humanity to return to its true, perfect state, called gmar tikkun (the end of correction. t h e n a t u r e o f m a t t e r 45 returning to the natural, perfect state is a process that the creator has predetermined from beginning to end. each phase is dictated from top to bottom. in each of us is a spiritual gene in which all our past, present, and future states are imprinted. the soul must move up the same route and stages from which it had fallen from above. however, the way back depends on the extent to which we recognize that our egoistic state is bad, and our understanding that being closer to the creator is the preferable state to experience. thus, the predetermined stages built in the spiritual gene evolve through the light, namely through the upper force, and le

aware of the wisdom of kabbalah before it plummets into deep depression. perhaps it will be easier to come to terms with kabbalah s concept and purpose of suffering if we understand its perspective on death in general. here s what kabbalah says about death: we b e t w e e n k a b b a l a h a n d s c i e n c e 69 are all individual parts of one spiritual kli, called adam ha rishon (the first man. the soul of adam ha rishon was split into billions of souls that came down to this world. this world occupies myriad bodies, each with its own soul. the goal is for each person to return to the same root in adam ha rishon from which he or she came down. when we first come into this world, our souls are but a point. if we do not build a spiritual kli out of this point while living in this world, ou

becomes a spiritual kli, that kli will remain after the demise of our physical bodies, since we ve begun to feel the upper force while living in this world. this connection remains, since it is not a part of our biological body. the spiritual kli perceives what is outside of us, regardless of our natural sensory perceptions. once we are outside ourselves, physical life and death do not affect how the soul perceives. therefore, we don t feel life and death in this world so intensely, since spiritual sensations remain intact. put more accurately, eventually we must transcend this biological alternation between life and death to the point that we are not affected by it whatsoever. 70 q ua n t u m t h e o r y the following is dr. jeffrey satinover s lecture at an international kabbalah congres

LAITMAN M THE KABBALAH EXPERIENCE

sible to fill it with the light of the creator, meaning to feel the creator. the sensation that the creator fills you up is a new sensation. it is in that sensation that you will find the spiritual worlds. our goal is to be entirely filled up with the creator. however, as of now, our souls are in a state called this world, where the creator is not felt, but is concealed and hidden from them. when the soul perceives contact with the creator for the first time, it rises to its first spiritual degree. it then begins to make itself resemble the creator more and more, and thus feel him more and more t h e k a b b a l a h e x p e r i e n c e 14 intensively. when all the parts are completely corrected, they will rise to a state defined as the end of correction. q: what will happen if humanity ref

v and the upper degree (the creator) will perform it. t h e e vo l u t i o n o f h u m a n i t y q: why did the kabbalah remain, much like all jewish thought, in the margins of the development of the cultural world, without influencing the advancement of humanity, as did western philosophy? after all, the kabbalah sees as its goal the correction of mankind. a: the purpose of creation is to bring the soul, meaning the whole of mankind, with all of its parts, to a state where its every movement is in harmony with the creator, who is our criterion for perfection. but first, humanity must go through all the opposite situations in order to realize that, indeed, only the creator is complete. culture and science are only vessels given to us to reveal that we and all around us are destined for ad

for us. this need not be because of the presence of a great teacher, one who is highly regarded by others, and not because he is eloquent and knowledgeable. one must choose a place where things are spoken that one wishes to know in one s heart. my advice to you is, search in your heart; be honest with yourself. agree to nothing, not even the smallest thing, if you do not think it s right, because the soul must find the place where it will be corrected. and when the soul begins to develop from a point into a complete vessel of ten sefirot, then you will feel the kabbalists. you will know them, you will be with them, and you will receive the answers to all your questions. t h e p e r f e c t i o n o f c r e at i o n q: what is perfection and how can it be attained? a: perfection is something

ds and the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was created. thus was contact between the worlds and the souls formed, based on those nine sefirot. q: does creation belong solely to the creator? can man have any effect on it? a: man has free choice. he comes to a situation where he can freely do anything he wants, but still choose the way of the creator. this happens when, during man s evolution, he completely agrees w

understand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to

LAITMAN M THE PATH OF KABBALAH

s final shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body (the will to receive. the soul, or light, passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bet h e pa t h o f k a b b a l a h 16 stowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his

please the creator by receiving from him. however, in order to do that we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between receiving for self-gratification and receiving to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal until the will to receive is filled with light. the situations we go through over the 6,000 degrees move us at any given moment toward the end of correction. at the end of correction, we will attain eternal and perfect pleasure and unity with the creator. without attaining equivalence of attributes with the creator, we will o

ght exactly according to its intensity. pa r t o n e: t h e b e g i n n i n g 17 c h a p t e r 1. 3 t h e e vo l u t i o n o f t h e s o u l a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest with all the zest, eagerness, and willingness to change that we can summon a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality, the point in the heart. this point is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes us along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on to an unknow

problems that arise in physical relationships by understanding the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need or desire for him, and would never be able to advance. if the soul of the first man hadn t been broken, it would have remained a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces, after which the pieces can unite with the creator. our work is basically to correct our approaches to what we receive from the creator, and the consequence of that work is our unification with the

ievement, a part of the surrounding light must (seemingly) be inside us. for that purpose, the point in the heart is inserted into our selfish hearts. this point is a gift from above. it is the lowest point of a higher spiritual object, the posterior of a higher partzuf. looking from above, there is nothing but a vessel, screen, and reshimot (reminiscences. but if we look from below, we find that the soul has three lines: right, left, and middle. man must gradually overpower each of the lines and unite them. this process consists of the sufpa r t o n e: t h e b e g i n n i n g 23 fering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspecti

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

al these unseen things are to us. whatever we do, we should think always of the unseen consequences of our action. some of us know how useful that knowledge has been to us in our church services; and it is just the same in freemasonry. though this vast inner world is unseen by most of us, it is not therefore invisible. as i wrote in the science of the sacraments: there are within man faculties of the soul which, if developed, will enable him to perceive this inner world, so that it will become possible for him to explore and to study it precisely as man has explored and studied that part of the world which is within the reach of all. these faculties are the heritage of the whole human race; they will unfold within every one of us as our evolution progresses; but men who are willing to devo

book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c and h c w c he was led to the door of the tem

a of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of

iliar to all; there is a reflection of god in man more than a reflection. the image of god in man is an expression or continuation of god himself, for god is the light which carries the image, and insomuch as a man can receive that light in himself and reflect it he is a part of it, one with the divine. as emerson beautifully expressed it in his essay on the over-soul: gthere 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

itual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. the triangle made by the uplifted flap, he explains, is then above the square, and it symbolizes the fact that the soul is hovering over the lower body at that stage, but yet can hardly be said to be working through it. later on that flap is turned down, showing that the soul is within the body and acting through it. he tells us also how the lambskin is first of all a symbol of purity, but also typifies the blankness of the undeveloped soul, or of what in theosophy is called the causal body. in that, as so

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ody; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another body. although these symbols and legends were known in the outer world, their true inner meaning was explained only

still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and american workings; but the words were different, being much more positive in character. the f p o f were identical with those we use

s the most arresting feature is the marble cross in the centre of the altar. the cross with equal arms, or greek cross, as well as the latin cross and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were also at the base of the cretan mysteries. 255. on either side of the cross on the altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and di

in many cases they were also initiates of the school of the mysteries; it was this higher teaching that really moulded their lives, and took for them the place of what we call religion- unless, indeed, they were frankly agnostic, as are so many cultured men now. some of these weird myths, however, were explained in the mysteries and were seen to enshrine a hidden teaching relating to the life of the soul. 327. nevertheless many of the gods of greece were real personages, who played their parts in the lives of the people, and were channels to them of the divine blessing. the chief aspect of the outer religion of greece was the cult of the beautiful. it was known in greece that every true work of art radiated an atmosphere of joy and beauty; therefore the greeks surrounded themselves and th

ophant to the initiates, and the simplicity of the symbol and the beauty and profundity of the meaning underlying it formed a fitting climax to a wonderful ceremony. 372. the myths of the greater mysteries 373. the meaning of various myths was explained in detail in the instruction given to the initiates. the legend of persephone or proserpine (kore) is clearly an occult parable of the descent of the soul into matter. if we remember how the story tells us that proserpine was carried away while she was plucking the flower of the narcissus, at once we have a suggestion of connection with that other myth of the soul s life. narcissus is represented to have been a young man of extraordinary beauty who fell in love with his own reflection in a pool of water, and was so much attracted by it that

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

eared the anticult movement 7 before making good on a bargain he made with cyphre. the narrative unfolds in the gloomier districts of 1950s harlem and louisiana marshes in the quest for favorite. the detective finally discovers that he is johnny favorite, who had previously failed to honor his contract when he sold his soul to the devil. angel of death the notion of an angel or demon who extracts the soul from the body at death seems to have developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed carnal pleasures. as hinduism was transformed in the post-vedic period, yama be

be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and they are brought t

because a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re

of indignation and pity for the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an

allegory illustrating the opposite guises of christian life: sin and attachment to earthly pleasures on one hand, and the force of faith against evil on the other. bosch s themes, however, reveal his pessimism about man s redemption after life, and hell is usually portrayed as a common condition of the world in which man lives. the great themes of bosch s work, such as the snares of the devil and the soul s perpetual exposure to the wiles of evil, already appear in the paintings attributed to his youthful period, which include: the crucifixion (brussels, coll. franchomme, containing the theme later developed by the painter s scenes from the passion; the seven deadly sins (madrid, prado, in which the circle symbolizes the world and the three concentric circles with the seven sins represent

LIBER HAD

mprehend hadit as an unextended point clothed with light ineffable. and let him beware lest he be dazzled by that light "this is the first practice of intelligence("ccxx. ii" 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable "this is the second practice of intelligence("ccxx. i" 2. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word("cxx. i" 2 "every man and every woman is a star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as th

LIBER 141

into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage t

LIBER 777

four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celesti

ed lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 sphe

ers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table of correspondences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib pra

LIBER ALEPH

nd danger. thus thou must instantly seek out the cause of that subconscious conflict, and destroy thine enemy utterly by bringing thy conscious vigour as an ally to that true will. if then there be a traitor in the consciousness, how much the more is it necessary for thee to arise and extirpate him before he wholly infect thee with the divided purpose which is the first breach in that fortress of the soul whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any b

ere a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any such practice an error fearful indeed, bringing about obsession, which is a temporary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of

dy of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse thyself by a full and perfect satisfaction of that bodily will in the way of chastity and holiness which has been revealed unto thee in thy initiation. this i

ficiently powerful to cause the required effect, through a menstruum or medium of communication. by the common understanding of the word magick, we however exclude such media as are generally known and understood. now then, o my son, will i declare unto thee first the nature of the power, and afterward that of the medium. l liber aleph vel cxi 52 aw de harmonia anim cum corpore (of the harmony of the soul with the body) ll things are interwoven. the most spiritual thought in thy soul (i speak as a fool) is also a most material change in blood or brain. anger maketh the blood acid; hate poisoneth mother.s milk; even as i showed formerly in reverse, how disturbance of physical function altereth the states of consciousness. now no man doubteth the power of the will of man, whether it be his l

e, our automatic functions, which speak to us only in the sign of distress. thus all consideration is demonstration of doubt, and doubt of duality, which is the root of choronzon. i the book of wisdom or folly 115 dk de cantu (of song) o then, o my son, there is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that motion, according to the law. thus, as thy cousin arthur machen hath rejoiced to make plain unto men in his book called .hieroglyphics. the first quality of art is its ekstacy. so, night to all men at one time or other, cometh joy of creation, with the belief tha

LIBER ASTARTE

k .hail, saviour of the world; io pan, io pan] 3 [arabic .he is god and there is no other god than he] svb figvra clxxv 9 art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the presence of its god. mark that this is not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue open

is not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly thy method. 27. concerning dryness. another state wherein at times the soul may fall is this dark night. and this is indeed purifying in such depths that the soul cannot fathom it. it is less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to t

ary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny one fs self bread that one fs child may have cake

LIBER B VEL MAGI

are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth;

LIBER CCCXXXV ADONIS

d in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but th

e who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. even as the twilight so is she, half seen, half subtly apprehended, ethereally and bodily. the soul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic

. 1st maiden. here is the wealth of all amber and musk, secreted by stealth in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it stir the first liens of liesse not to me.but to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, a

LIBER CCXLII AHA

he doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and t

uter and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all thin

ter confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. maste

ee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas

dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said .god is in all. marysas. in sooth. olympas. why dread the godhood? marysas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will.s arrow

LIBER CLXV A MASTER OF THE TEMPLE

12 10 in wet weather, is certainly a record [i ve been one of 5 big men in a tent 7 6 6 in a hurricane blizzard on a glacier. but you win. o.m] aug. 8. note. i begin to feel the fuller life again. these few pages of edward carpenter have acted like a draught of living water and revived me a great deal. i feel a secret joy to-night. the unaccountable inner joy which transforms everything and frees the soul from its shackles. all seems so good to-night, this simple life, the tent by the sea, the night air, the happy tired feeling after the day s work, the presence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of adonai within and without. it is good to have lived for this [this is dreadful! you must not mistake feeling good for a mystic state

LIBER CORDIS CINCTI SERPENTE

n of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my go

ord hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the slave of the little asp of death; and who shall loosen our love? 28. weary, weary! saith the scribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black

the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resounding abyss. 52. i have a little son like a wanton goat; my daughter is like an unfledged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this heart of mine is girt about with the serpent that devoureth his own coils. 55. when shall there be an end, o my

; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. liber cordis cincti serpente svb figvra ynda 21 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. 63. there will i make mine habitation; as

ge and conversation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body unto the beasts. 44. i have sucked out the blood with my lips; i have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chas

LIBER CXCVII STORY OF SIR PALAMEDES

ian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing th

ast him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold .ah! by christ fs blood (his soul avouched .nothing but change (but change) abides. death lurks, a leopard curled and crouched, in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew .bear me. he cried .to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxv

lind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! o thou most desperate dupe that hell fs malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 67 xxix ha! but the good knight, striding forth from set.s abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since ch

alamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill .and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain to breathe fond prayers; and (marry) if man fs soul were measured by his

urely in some sore distress may be sir palamede. then they rose as one man in glad liesse to honour that great health .god.s way is not as man.s (quoth lancelot .yet, may god send him back this day, his quest achieved, to camelot .amen. they cried, and raised the bowl; when.the wind rose, a blast as hot as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul liber cxcvii 96 of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found.god knoweth.bitterly weeping. cried arthur .strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? embrace me .rather rend your garments, if yo

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

tack the mystic by asking him if he is quite sure samadhi is good for his poor health; ftis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous! fs together, for all its? form. and the name of that question is nibbana. take this matter of the soul. when mr. judas mccabbage1 asks the man in the street why he believes in a soul, the man stammers out that he has always heard so; naturally mccabbage has no difficulty in proving to him by biological methods that he has no soul; and with a sunny smile each passes on his way. but mccabbage is wasted on the philosopher whose belief in a soul rests on introspection; we must have heavier met

LIBER DCCCLX JOHN ST

d for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely armed-vigour of resounding light, with triple strength fortifying the soul and the mind, he must put into the mind the various symbols, and not walk dispersedly on the empyraan path, but with concentration] 3.52- 4.14 4.15- 4.30 john st. john 13 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. ju

y prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pentagram ritual. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat (see .tis 2.30. twelve minutes to do that little in) and look at the handwriting! liber dccclx 44 3.6. how excellent is pr.n.y.ma, a comfort to the soul! i did thirty-two cycles, easy and pleasant; could have gone on indefinitely. the muscles went rigid, practically of their own accord; so light did i feel that i almost thought myself to be .that wise one. who .can balance himself on his thumb. sleep is conquered right away from the word .jump. indeed, if satan trembles when he sees the weakest saint upon his knees; then surely: satan fle

that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one f

a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by

i think the shakers and quakers had violent shudderings. abdullah haji of shiraz2 writes. 1 now called .aerials. from analogous occurences in wireless telegraphy [ms. note by ac. in equinox i (1, transcribed by yorke] 2 [another one of crowley.s pseudonyms. the quotation is from the scented garden of abdullah the satirist (bagh-i-muattar, cap. xix] john st. john 65 just as the body shudders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kumbhakha or .vindu-siddhi [see the .iva sam.hita. ed] properly performed; but of a female quality. i feel as if i were being shaken; in the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of t

LIBER DCCCXI ENERGIZED ENTHUSIASM

consistently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by the use of the three methods in one the whole being of man may thus be stimulated. the music will create a general harmony of the brain, leading it in its own paths; the wine affords a general stimulus of its animal nature; and the sex-excitement elevates the moral nature of the man

nd the deadly fact that social consideration varies with the power of purchasing champagne would cease to be a fact. our pluto-heiro-politicocracy would fall in a day. but i am only too well aware that such a picture is not likely to be painted. we can then only work patiently and in secret. we must select suitable material and train it in utmost reverence to these three master-methods, or aiding the soul in its genial orgasm. x this reverent attitude is of an importance which i cannot overrate. normal people find normal relief from any general or special excitement in the sexual act. commander marston, r.n, whose experiments in the effect of the tom-tom on the married englishwoman are classical and conclusive, has admirably described how the vague unrest which she at first shows gradually

nquet, they take their stand at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. after this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. gso far then about the therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the father and creator of the universe by their virtue, which procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the acc

LIBER DCLXXI VEL PYRAMIDOS

rry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fata

LIBER HAD

ehend hadit as an unextended point clothed with a light ineffable. and let him beware lest he be dazzled by that light. this is the first practice of intelligence (ccxx. ii. 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable. this is the second practice of intelligence (ccxx. ii. 3. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word (ccxx. i. 2 .every man and every woman is a star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as t

LIBER LIBRAE

ch another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 1

LIBER LVII

ltiplicity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash* and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. 34 [for many examples of this pernicious practice, see the canon. t.s] 35 [concealed yods on the other hand are another matter entirely. t.s] 36 [lat .a coward created the soul of the earth] 37 [heb, possibly intended for .the son, the spirit, the father, the grave: ihvh [is] the law] 38 [grk .jesus christ, son of god, saviour] 39 [grk, approx .the favour of isis [is] the treasure of the sons of wisdom* i can see nothing in this at all. taking a dozen clear identities, e.g. aima= bn, athbash disintergrates the whole show. there are useful ones, e.g. qma= illegib

ion as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal m

er of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai .to thee be the power unto the ages, o my lord. 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a .dead. number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges

lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formula as 5= 6. that they concealed a word answering this problem is also* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in this scheme the soul can never do more than touch tiphareth and so receive the ray from chokmah. whereas even st. john makes his son say .i and my father are one. and we all agree that in

h 45 true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word to fulfil the conditions, and by what standards of truth i could measure things. but before proceeding to this word, it is first necessary to explain further in what way one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask .what is knowledge. and receive the answer .tod. i read it d the door, o matter, t darkness, by various columns of 777 (to choose the column

LIBER LXVII THE SWORD OF SONG

ion in question, whichever it may be, sufficiently indicate (as a rule) by the very method of their apology. the alternative is to take the religion symbolically, esoterically; but to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the myste

he last stanza of .apparent failure. and from his final pronouncement of the pope on guido, represented in browning.s masterpiece as a judas without the decency to hang himself .so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers

one: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i fl

. chesterton80 before the muse and i have done a grand ap-pre-ci-a-ti-on of brixton on ascension day) he.s gone.his belly filled enough! this robert-browning-manqu stuff .twill serve.mercutio.s scratch!.to show where god and i are disagreed. there! i have let my feelings go this once. again? i deem not so. once for my fellow-creature.s need! the rest of life, for self-control,81 for liberation of the soul !82 this once, the truth! in future, best dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 745 750 755 760 765 770 775 780 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. 22 pentecost to-day thrice halves the lunar week since you

life and fun you know i can enjoy so well, the nature that i love as none (i think) before me ever loved. you know i scorn the fear of hell, by worship and all else unmoved 190 195 200 205 210 215 220 225 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are

LIBER O

elements. lxi [omitted] angels of the elements. lxiii. 62 the four worlds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and english translation thereof. cxvii. 85 the soul (hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew letters. clxxvi. 6, 43 numerical value of hebrew

LIBER SAMEKH

tessentialized from its parents to constitute a higher order of being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach

iplicity of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole truth about them. the adept sums up all these items by claiming authority over every form of expression possible to existence, whether it be a gspell h (idea) or a gscourge h (act) of ggod, h that is, of himself. the adept must accept every gspirit, h every g

t and his angel. the angel is gking, h the one who gcan, h the gsource of authority and the fount of honour h; also the king (or king fs son) who delivers the enchanted princess and makes her his queen. he is gruler, h the gunconscious will h; to be thwarted no more by the ignorant and capricious false will of the conscious man. and he is ghelper, h the author of the infallible impulse that sends the soul sweeping along the skies on its proper path with such impetus that the attraction of alien orbs is no longer sufficient to swerve it. the ghear me h clause is now uttered by the normal human consciousness, withdrawn to the physical body: the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved. point ii 21 section g the ad

, of the limits and defects of his attainment.26 line 4 this refers to the phenomena which accompany his attainment. line 5 this means the recognition of the angel as the true self of his subconscious self, the hidden life of his physical life. line 6 the adept realizes every breath, every word of his angel as charged with creative fire. tiphareth is the sun, and the angel is the spiritual sun of the soul of the adept. line 7 here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence

re probably compel a sob or a cry, some nature physical gesture of animal sympathy spasm. this is to be criticized as incomplete self-control. silence is nobler. in any case, the adept must be in communion with his angel, so that his soul is suffused with sublimity, whether intelligible or not in terms of intellect. it is evident that the stress of such spiritual possession must tend to overwhelm the soul, especially at first. it actually suffers from the excess of its ecstasy, just as extreme love produces vertigo. the soul sinks and swoons. such weakness is fatal alike to its enjoyment and its apprehension: gbe strong! then canst thou bear more joy h sayeth the book of the law. the adept must therefore play the man, arousing himself, to harden his soul. to this end, i the beast have made

LIBER THISHARB

proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes h

LOGOMACHY OF ZOS

degree. when certain pleasures are constant we naturally strive for their( 1=h. 87 jk 2..1 p 6, z..1( 5- spatial. i know nothing better. so why should i disavow or transfer to l4 y% s h..1 2 f( m i am loving god via a fat arse. all true appreciation of the abstract is through other things. better this, than acquiesce by faith in non-inferentials. actuality, like belief, is asserted by feeling. so the soul loveth all who loveth him through those things he maketh: he who appreciates my work c g( r$ 5n 5! o e..q..1 2 z"4 .5n( 2 p$ 5( 6( 5&%d !5. there is this qualification. there is very little good portraiture, there is no quaquaversum of truth, only quasiness. poetry is accomplished hyperbole. anomalies of language are numerous but some used here to further a more logical form and show the

has sucked the poison of most things and survived. the beliefs we make are the best for us, whatever their truth. any belief is sanctified by the believing, and justified by results. the best in me may be the worst in you, or vice versa. if death is our reformation it is also a long term of forgetfulness; when reborn we seldom know who we were before. inspiration is our only fortuitous gift from the soul. the sexually devitalized have necessity only with death. when i feel nature, i feel that truth is immanent. in the vastnesses, the vistas, where my soul dwells. there is nothing ashamed, meretricious or facetious. facing this majesty i feel ashamed of my false shame and..1# v i&%d..1 e m"d e' h7 go wherever you have seminal affinities: so sayeth satyros. the soul has no language, level a

minate man. equity is the stabilizer of eternity. i( h= 2/ 2 4v. 6* 9. f authority to shelve his own responsibility. unappreciated ability becomes devitalized, breeds a self-indulgent sickness. a self pity that suffers alone. i. 2' e..1 2 o, n &7 u( x k..1 y! k <7 it is in all things and all things will be through it. all emanations are through the flesh and nothing has reality for us without it. the soul is ever unknowable because we can only realize by finite form in time-space. so, whatever you attribute to the inconceivable is your ego, as conceived. the mind and its great thought-stream determines everything and permits all things conceivable as possible. this thought-stream refracts illations both from the soul and from ourselves into our time-sense. images and symbols which inspire

g those who search for the unknown (self and truth) is that they will never know when they have found it. having succeeded to life awhile. something we apparently never desired. must we have the added obligation of thanksgiving? you cannot obtain anything from yourself, only through yourself. w2. 5. sults from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. none knoweth the purpose of life outside ego c i am content with an effort to be human, with firm belief in. o..1. f m"d5! o. m. s( 7 superman has passed; the unquiet catafalques are ruins of the classic splendour which no human vandalism could quite destroy. their tradition survives. they too resurrect. their deputies step fort

orth or truth, often the reverse (a hundred million people can be wrong. the exceptions are usually overlooked. for instance, the oldest and most lasting of religions, the earliest egyptians. a complete theology in itself. is now defunct, sans priests and followers. it maintained the most rigid of conventions and limits and, throughout, the culture remained archaic. if the mind is a refraction of the soul then it also comprehends and manifests all the different realities and the imaginings we see and feel. xk5! s k= 2..q 5( 5( 9"d 9- e..1 e..1. 9= faculty, from this ever-changing, contracting and expanding speculum, yet always coalescing and designing a different pattern as a whole. thought (as thinking) with its associating and reasoning faculties is our nexus of soul, mind, and body. its

LUCIFERIAN SORCERY

dreams of those whom with an open mind, invite it in and seek to absorb its essence. consider the egregore of luciferian spirits, those that speak to us through dreams and conclaves on the astral plane. essentially, we are they and once we have learned the techniques of mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the se

s. the zohar makes reference (in vayeze 153a) about the rider upon the serpent is the evil azazel. in islamic lore, azazel is the same as eblis and considered by other lore as the first star (in reference to any angels) which would reveal him as lucifer. azoth the beginning and end in its spiritual aspect, azoth is a form of life and death. from between comes the possibility of manifestation. ba- the soul in egyptian mythology. when the immortal physically dies, the ba, which is the astral body, lives on within the tomb and beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

0 b.c.e. it is traditionally associated with nepalese prince sakyamuni gautama siddharta, the historical buddha, who was himself preceded by many other buddhas, at least in the major mahayana (the greater vehicle) religious tradition. like hindus, buddhists believe in the concepts of samsara (cyclical rebirth, reincarnation, moksha (spiritual release or salvation, karma (the accumulated effect on the soul of morally important deeds, and the one. however, they reject the hindu pantheon, and buddhism is in fact a religion without a defined deity or deities. as with hinduism, change and transformation of the universe are familiar concepts in buddhism. buddhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlig

MACNULTY W KIRK KABBALAH AND FREEMASONRY

the progress through the masonic degrees; and it is, in fact, the ascent up jacob's ladder one of the "principal rounds" for each degree. this should be no surprise. as we have seen, the notion of a "mystical ascent" was part and parcel of the hermetic/kabbalistic tradition. we should note that this journey is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with ange

throughout this writing: this is a ladder (it has become a staircase) between two opposite verticals. i believe this to be a symbolic reference to the tree of life. just to finish off this general correspondence, note that there are four levels in the picture: the ground floor, in contact with the physical world; the first floor to which the staircase leads, representing the psyche, the world of the soul; a gallery at the top of the picture, pale blue in color representing the spirit; and the sun, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the s

y becomes clear, and its place at tiferet is very appropriate. understanding astronomy, by which the framers of the liberal arts and sciences must certainly have meant astrology, has the connotation of being able to see and understand the divine plan. it is suitably placed in the triad of the spirit. on the central column can be found two new jewels: the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevur

hich defines the relationship between the other two, is placed at tiferet which has the function of holding the balance (maintaining the proper relationship) with respect to the two side sefirot. a perfect ashlar is a building stone which has been worked to its proper shape and is ready to be placed in the building. in figure 14 the perfect ashlar is shown to the right of the tree at the level of the soul, and according to the lectures such a stone is to be found within the middle chamber. for the figure 14. the tree of life with masonic symbols of the second degree. experienced craftsman to try, and adjust, his jewels on" this is a lovely image from the operative craft. the squares, levels, and plumbs used by the early operative masons were often made of wood; and when used on stones they

tasks for an individual working at this level is to bring material of this sort into his consciousness, drain the energy out of it, and remember it for future reference. by doing this he frees himself from compulsions and inhibitions and becomes free to choose for himself. having completed this process, he may be said to enjoy "free will" as the kabbalist at tiferet who is working at the level of the soul has access to the material in these triads, so i think that the fellowcraft climbing the stairs and working in the middle chamber has access to the archives in the pillars; and for the same purpose. they occupy a good deal of space on the diagram which is going to get crowded, so i will not show them again. lastly, in the middle chamber the fellowcraft is enabled to observe a "sacred symb

MAGIC AND SPELLS

e general (see the contingency spell, page 187 of the player's handbook. the spell pulls together your mind, body, and soul if they have been separated. for example, if your soul is trapped in a magicjar when the evasion is triggered, your soul returns to your body (this breaks the magic jar- spell) if your body or soul has been magically trapped (for example with a binding, imprisonment, or trap the soul spell, you must succeed at a caster level check (dc 11+ the caster level of the person who cast the trapping spell. if you succeed, the trapping spell is broken and the evasion works. if you fail, the evasion fails. if you're dead when you arrive at your destination, your soul immediately departs just as though you died at your destination. material components: those of the companion spel

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

corporeal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most distinguished representatives empedocles, epicharmus, archytas, alcm on, hippasus, philolaus, and eudoxus. pythagoras (580-500? b.c) conceived mathematics to be t

heres of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnitude. thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in structure and subject to dissolution with the body. the mind he believed to be composed of spiritual atoms. aristotle intimates that democritus obtained his atomic theory from the pythagorean doctrine of the monad. among the eleatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundame

uded protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been sa

n sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared philosophy to be the way of true happiness and its purpose twofold (1) to contemplate god, and (2) to abstract the soul from corporeal sense. the principles of all things he conceived to be three in number: god, matter, and ideas. of god he said "what he is i know not; what he is not i know" matter he defined as the subject of generation and corruption; idea, as an incorruptible substance--the intellect of god. wisdom he considered the sum of the virtues. among the prominent members of the socratic sect we

des founded the new. chief among the masters of plato was socrates. plato traveled widely and was initiated by the egyptians into the profundities of hermetic philosophy. he also derived much from the doctrines of the pythagoreans. cicero describes the threefold constitution of platonic philosophy as comprising ethics, physics, and dialectics. plato defined good as threefold in character: good in the soul, expressed through the virtues; good in the body, expressed through the symmetry and endurance of the parts; and good in the external world, expressed through social position and companionship. in the book of speusippus on platonic definitions, that great platonist thus defines god "a being that lives immortally by means of himself alone, sufficing for his own blessedness, the eternal ess

MASTERING WITCHCRAFT

ganized religion, be it christianity, judaism, or buddhism. organized religion, let me emphasize. of course, there are many other ironclad systems of thought without occult bases which have been imposed upon the public mind from time to time, such as communism, fascism, or capitalism, but these at least function under the pretence of ministering to the bodies of mankind rather than to the good of the soul, whatever that might be. the domain of witchcraft is the realm of the unseen and the point at which it impinges upon man's psyche, and as it is in this very same area that the various churches have sought to dabble their fingers, it is with these institutions that we witches take issue in principle. ironically, you will find that all the innovators and founders of said religions were revo

the constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary, or whatever. some time which you feel that the soul of the deceased, in whatever state of consciousness it may have passed into, may still dimly be aware of; a time when the ties of earth may yet exert some slight influence on it, however weak. prior to summoning, you should arrange a commemorative shrine facing east on the west side of the room in which you plan to do your magical working. this should be composed of a photograph or portra

MEANING OF MASONRY

er world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that be

e into a lodge presupposes his prior existence in the world without the lodge, so our doctrine presupposes that every soul born into this world has lived in, and has come hither from, an anterior state of life. it has lived elsewhere before it entered this world: it will live elsewhere when it passes hence, human life being but a parenthesis in the midst of eternity. but upon entering this world, the soul must needs assume material form; in other words it takes upon itself a physical body to enable it to enter into relations with the physical world, and to perform the functions appropriate to it in this particular phase of its career. need i say that the physical form with which we have all been invested by the creator upon our entrance into this world, and of which we shall all divest our

hrase is that the individual man, in virtue of his seven-fold constitution, in himself constitutes the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and

and under the veil of a reference to it, is that death-in -life to a man's own lower self which st. paul referred to when he protested" i die daily" it is over the grave, not of one's dead body but of one's lower self, that the aspirant must walk before attaining to the heights. what is meant is that complete self-sacrifice and self-crucifixion which, as all religions teach, are essential before the soul can be raised in glory" from a figurative death to a reunion with the companions of its former toils" both here and in the unseen world. the perfect cube must pass through the metamorphosis of the cross. the soul must voluntarily and consciously pass through a state of utter helplessness from which no earthly hand can rescue it, and in trying to raise him from which the grip of any succou

son, we fit ourselves to learn something of the" genuine secrets" something of the living realities, that lurk and live in concealment behind the outward show of things. all human life, having originated in the mystical" east" and journeyed into this world which, with us, is the" west" must return again to its source. to quote again the verse of the brother i have already cited" from east to west the soul her journey takes; at many bitter founts her fever slakes; halts at strange taverns by the way to feast, resumes her load, and painful progress makes back to the east" masonry, by means of a series of dramatic representations, is intended to furnish those who care to discover its purport and to take advantage of the hints it throws out in allegorical form, with an example and with instruc

MICHAEL FORD A RITE OF THE WEREWOLF

alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: mag

s often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain so

rom the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practi

MICHAEL FORD WITCHMOON

pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, t

als symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocation and desire made flesh. the two human aspects of the witches sabbat goat (baphomet) are represented in the female (the moon- witchcraft and sorcery: strength

ry is a deliberate act of causing metamorphoses by the employment of elementals. it forges a link with the powers of middle nature (the astral plane) or the ether, the astrals of great trees and of animals of every kind. will is our medium, belief is our vehicle, and desire is the force combining with the elemental. cryptograms are our talismans and protectors" art is often considered a mirror of the soul, a reflection of the inner planes of the subconscious. from art comes compassion, anger, love, hate, happiness and passion. the inherent dream becomes flesh through symbols denuded of conscious meaning- leaving inspiration to flash, as a lightning strike of realization, to the heart of the master. austin osman spare's magickal weapon was art, a manifestation of a continual sabbath and the

ar aspect. i have observed that each time one discovers something significant of your shadow side, you will also learn something relevant to your day side self. this can be most helpful in your search for self preservation in such situations as work, social relations, etc. 125 125 chapter five -rites of choronzon- the vampyric arts purpose and meaning the following rites and path workings deliver the soul into dire peril. choronzon (1) is represented as many things, being a vampire spirit as well as the guardian of the abyss. the rites of choronzon grant the sorcerer who can traverse such paths a burning sphere of individual power, which may be used in such a way as to create and maintain a state of personal balance. however, these are by no means pointless "black" magick rites, they defin

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, which show how ineffableis the beauty of the supreme (plotinus)i feel an indescribable ecstasy and delirium in melting, as it were, into the system of beings,in identifying myself with the whole of nature (jean jacques rousseau)everything on earth is in a continual flux- nothing stays constant or fixed. our attachmentsto external things pass and change as things do. but there is one state where the soul finds asolid enough seat to rest and gather in all its being, with no need to recall the past or topress on to the future; a state where time is nothing, where the present lasts forever, with nomark of duration or trace of succession; a state where there is no feeling of deprivation orenjoyment, pleasure or pain, desire or fearonly that of our simple existence, which fills oursoul entirel

MICHAEL W FORD THE VAMPIRE GATE

goes back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and

brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. it is the physical path of exhaustion, of when the spirit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power

wisdom from experience, always test yourself in this way long trips, extensive exercise to your capacity, college or specific areas of learning in short, challenge yourself. building the mind builds the immortal spirit. 3. qi or life energy is around all of us. drain it and grow strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil eye the eye represents the soul, use this to mentally connect with everything around you. one of our 18 symbols, aapep or apophis, is the devil serpent of ancient egypt. we seek to feast and drain on life force, on the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their souls, all the while sendin

. 3. ritual setting (in ritual chamber, using image or word created image to focus the mind on) this is focused on akoman the evil mind. 4. dreaming or nightmare practice. perhaps the most powerful but also the most difficult. this belongs to astwihad the evil flyer of night devouring daeva. mal occhio is the evil eye. the evil eye has long been a symbol of envy but also power. the eye represents the soul and the stronger the glare, the stronger the spirit. 33 in yatukan or persian ahrimanic or primal sorcery, there are several daevas of the evil eye: sur chashmih/chishmak, arashk and aighash. akoman s symbol is often an eye representing the evil mind. hakim bey wrote that the yezidi tribes would be cautious not to wear blue, as it is the color of shaitan, their lord. it was agreed that we

arn about that which you despise, know it s workings, purpose and point of view. this will aid you always in confrontation. 48 love and compassion must be guarded, never love something which poses danger for you. build the energy within through discipline, will and self-love. utilize methods which can be as a tool for your becoming. the elements of luciferian and ahrimanic mastery with regards to the soul are follows. the practice of vampirism as a tool of sorcery i shall define the terms in reference to practice. vampirism vampiric practice is the act of devouring/drinking or encircling and consuming energy, life force called chi or ki. lifeforce is the vital energy which flows through our body. it is directly associated with the body in terms of what we eat, our mental state and emotions

MICHAEL WYNN THE SOUL TRAVELERS

es. written here is a story i don't relish telling. you will find yourself disagreeing. often "prove it" you'll say, demanding that i use quotes from well-known sources to support my claims and deductions. i m afraid i cannot indulge you at every turn. what good are regurgitated thoughts? what good is there in yet another book filled with the same old interpretations? just chewed--michael wynn's "the soul travelers" 2 meat! if these well-known and "accredited" sources are so useful to you, if they serve you so well, why are you still unenlightened? why do you still seek to learn more? if you need this extremely limited set of sources for "proof, depart and return to them, and be prepared to reinterpret them in a radically different way, otherwise your progress has surely ceased. even with

cination [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed down to subsequent generations in the form of songs and folklore. other civilizations managed to record these tales in writing, forming the many religions and mythologies that we know--michael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tale

o were half human and half angel, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and were known as men of renown. this early civilization, which included fallen angels, nephilim, and humans became increasingly wicked. after our wickedness reached a boiling point, god could no longer restrain his angry hand, so he--michael wynn's "the soul travelers" 4 alerts a righteous man named noah that he is soon to destroy the world in a flood, and that noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephi

st and they are not unique. story of the serpent [1.2] humanity s relationship with the serpent is indeed a strange one. the nature of the reptile is alien to our own, so humans have a natural aversion to reptiles. humans are characterized by both the cold blooded way of the reptile, and compassionate sympathies that violate our sense of self-preservation and seem to stem from a mystical place in the soul. and if a human were forced to choose between the death of a reptile, and the death of a mammal, he or she would most probably consign that serpent to death rather than the likes of a bunny rabbit. so it s quite curious that humans have, for so many thousands of years, revered the serpent and frequently associated it with the gods. there s hardly a single point on the globe, or in history

ocal population did not associate the gods with serpents and dragons (or the wisdom brought by the gods. in the bible, the serpent is often spoke of as an enemy of god, and in one case the bible refers to satan as that old serpent. even though the whole of the bible identifies the serpent with evil, even jesus was heard saying be as harmless as doves, and as wise as serpents. the--michael wynn's "the soul travelers" 5 problem with this statement taken literally is that reptiles aren t exactly the geniuses of the animal kingdom; warm-blooded animals are, on the average, more intelligent than reptiles. considering the serpent to be a creature of wisdom is an interesting choice considering that the serpent is mostly instinctual. egypt, a civilization dating back to 2500bc (allegedly, also has

MICHAEL W FORD NOX UMBRA

i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death en

MOODY RAYMOND A LIFE AFTER LIFE

. indeed, graves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death is the passage of the soul or mind into another dimension of reality. in what follows i do not wish in any way to dismiss either answer. i simply wish to give a report on a search which i have personally undertaken. during the past few years i have encountered large number of persons who were involved in what i shall call "near-death experiences" i have met these persons in many ways. at first it was by coincidence

s. yet, she says "his attitude when we came to these scenes was just that i had been learning, even then" in place of this old model, many seemed to have returned with a new model and a new understanding of the world beyond-a vision which features not unilateral judgement, but rather cooperative development towards the ultimate end of self-realization. according to these new views, development of the soul, especially in the spiritual faculties of love and knowledge, does not stop upon death. rather, it continues on the other side, perhaps eternally, but certainly for a period of time and to a depth which can only be glimpsed, while we are still in physical bodies "through a glass, darkly" corroboration the question naturally arises whether any evidence of the reality of near-death experien

ately truth can only come to one in an almost mystical experience of enlightenment and insight. he accepted that there were planes and dimensions of reality other than the sensible, physical world and believed that the physical realm could be understood only by reference to these other "higher" planes of reality. accordingly, he was interested mainly in the incorporeal, conscious component of man-the soul-and saw the physical body only as the temporary vehicle of the soul. it is not surprising, then, that he was interested in the fate of the soul after physical death and that several of his dialogues-especially phaedo, gorgias, and the republic-deal in part with that very topic. plato's writings are full of descriptions of death which are precisely like those which were discussed in the pr

e was interested in the fate of the soul after physical death and that several of his dialogues-especially phaedo, gorgias, and the republic-deal in part with that very topic. plato's writings are full of descriptions of death which are precisely like those which were discussed in the previous chapter. for instance, plato defines death as the separation of the incorporeal part of a living person, the soul, from the physical part, the body. what is more, this incorporeal part of man is subject to many fewer limitations than is the physical part. hence, plato specifically points out that time is not an element of the realms beyond the physical, sensible world. the other realms are eternal, and, in plato's striking phrase, what we call time is but the "moving, unreal reflection of eternity" p

ody. what is more, this incorporeal part of man is subject to many fewer limitations than is the physical part. hence, plato specifically points out that time is not an element of the realms beyond the physical, sensible world. the other realms are eternal, and, in plato's striking phrase, what we call time is but the "moving, unreal reflection of eternity" plato discusses in various passages how the soul which has been separated from its body may meet and converse with the departed spirits of others and be guided through the transition from physical life to the next realm by guardian spirits. he mentions how some might expect to be met at the time of their death by a boat which takes them across a body of water to "the other shore" of their after-death existence. in phaedo both the dramat

MORALS AND DOGMA

ws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual

t feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow scoff to say that prayer is absurd, because it is not possible for us, by means of it, to persuade god to change his plans. he produces foreknown and foreintended effects, by the instrumentality of the forces of nature, all of which are _his_ forces. our own are part of these. our free agency and our will are forces. we do no

surface, and belongs only to geometry, earth-measurement, that trigonometry which deals only with planes, and with the earth, which the ancients supposed to be a plane. the compass describes circles, and deals with spherical trigonometry, the science of the spheres and heavens. the former, therefore, is an emblem of what concerns the earth and the body; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the e

tow on its votaries: not sectarianism and religious dogma; not a rudimental morality, that may be found in the writings of confucius, zoroaster, seneca, and the rabbis, in the proverbs and ecclesiastes; not a little and cheap common-school knowledge; but manhood and science and philosophy. not that philosophy or science is in opposition to religion. for philosophy is but that knowledge of god and the soul, which is derived from observation of the manifested action of god and the soul, and from a wise analogy. it is the intellectual guide which the religious sentiment needs. the true religious philosophy of an imperfect being, is not a system of creed, but, as socrates thought, an infinite search or approximation. philosophy is that intellectual and moral progress, which the religious senti

iritual, contemplative communion "listen to me" says galen "as to the voice of the eleusinian hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the great creator _their_ lessons and demonstrations were obscure, but _ours_ are clear and unmistakable" we deem that to be the best knowledge we can obtain of the soul of another man, which is furnished by his actions and his life-long conduct. evidence to the contrary, supplied by what another man informs us that this soul has said to his, would weigh little against the former. the first scriptures for the human race were written by god on the earth and heavens. the reading of these scriptures is science. familiarity with the grass and trees, the insec

MOTTA MARCELO THE COMMENTARIES OF AL

. blind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying: natura abhorrent a vacuum. for she is the image of the soul of nature, the great mother, the great whore. it is to be well-noted that the great women of history have exercised unbounded freedom in love, sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account, catherine ii of russia, queen elizabeth of england (he means, of course, the great elizabeth

is word 'therefore' is easy to understand. we are to enjoy life thoroughly in an absolutely normal way, exactly as all the free and great have always done. the only point to remember is that one is a 'member of the body of god, a star in the body of nuit. this being sure, we are urged to the fullest expansion of our several natures, with special attention to those pleasures which not only express the soul, but aid it to reach the higher developments of that expression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he

obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppres

f suppressing sex altogether, or debauching it to the service of sodom or gomorrah. equally it is better for the androgyne, the urning, or their feminine counterparts to endure blackmailers private and public, the terrors of police persecution, the disgust, contempt and loathing of the vulgar, and the self-torture of suspecting the peculiarity to be a symptom of a degenerate nature, than to wrong the soul by damning it to the hell of abstinence, or by defiling it with the abhorred embraces of antipathetic arms. every star must calculate its own orbit. all is will, and yet all is necessity. to swerve is ultimately impossible; to seek to swerve is to suffer. the beast 666 ordains by his authority that every man, and every woman, and every intermediately-sexed individual, shall be absolutely

nstance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance which indicates ignorance or forgetfulness of the central truth of the universe is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, e

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

de. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flowers and fruits and grain. it is believed that in later times a still deeper meaning was conveyed by this beautiful myth, viz, the doctrine of the immortality of the soul. the grain, which, as it were, remains dead for a time in the dark earth, only [57]to rise one day dressed in a newer and lovelier garb, was supposed to symbolize the soul, which, after death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first to be initiated, celeus himself bein

with these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. we, accordingly, find helios frequently confounded with apollo, myths belonging to the former attributed to the latter; and with some tribes.the ionic, for instance.so complete is this identifica

led to his beloved, he induced zeus to admit her among the immortal gods. their reunion was celebrated amidst the rejoicings of all the olympian deities. the graces shed perfume on [154]their path, the hours sprinkled roses over the sky, apollo added the music of his lyre, and the muses united their voices in a glad chorus of delight. this myth would appear to be an allegory, which signifies that the soul, before it can be reunited to its original divine essence, must be purified by the chastening sorrows and sufferings of its earthly career.[51] page 173 eros is represented as a lovely boy, with rounded limbs, and a merry, roguish expression. he has golden wings, and a quiver slung over his shoulder, which contained his magical and unerring arrows; in one hand he bears his golden bow, and

utumn; the lesser, dedicated to persephone (who at these festivals was affectionately called cora, or the maiden, were held in spring. it is supposed that the secrets taught to the initiated by the priests.the expounders of the mysteries.were moral meanings, elucidated from the myths concerning demeter and persephone; but the most important belief inculcated was the doctrine of the immortality of the soul. that the lessons taught were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusive privilege of the athenians) was

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

research, you can imagine my dismay that it seemed to have been taken over completely by little old ladies with blue rinses trying to make contact with a loved one recently departed, i.e. spiritualism! all was not lost however; i remember a day in december 1978 when something uninvited came to visit. i had become a member a member of the society a mere four weeks earlier to study the mysteries of the soul and the universe, only to find the subject bewildering and full of apparent contradictions. the weekly meetings were confined to exercises in esp and lectures on the limitless virtues of spiritualism which ivan, the psychic who ran the class, believed were of main interest to the sitters. i had joined the organization in the hope of gaining an insight into the benefits, material and spiri

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

t produced until the bays of churches were cunningly pierced in coordination with the proper orientations of the entire structure. favorable to contemplation, these resulting buildings defy time. this stripped down but suggestive and magisterial layout marvelously assists the sensibility to share in the comprehension of the liturgy. the physical sensations awakened in these structures also awaken the soul turned toward god. gothic art as an evolution from the romanesque it is important to understand that gothic art does not oppose romanesque art; instead it has evolved from it. nor did it spring from the imagination of a single master; it was the gradual and slow work of collective faculties who ripened their concept little by little, through implementing and modifying it. the gothic style

illustrated by journeymen rising up against their masters or by all the artisans of a trade joining together against the authorities. even the journeymen brotherhoods transformed into centers of revolt that could incite popular fanaticism. in lyon, the printers elected a captain, a lieutenant, and ensigns and put together a large league comprised of all the craftsmen in the city. this league was the soul of the revolt of 1539 nor did the repression it unleash stop new plots and new disturbances from occurring. the villiers cotterets ordinance of 1539, which prohibited brotherhoods, also banned coalitions. a decree of december 28, 1541, also forbid journeymen from "swearing any oath or monopoly, having any captain or group leader, assembling outside the houses of their masters, or bearing

zoroaster, hermes, orpheus, pythagoras, and plato, developed them further with the assistance of the kabbalah and christian philosophy. meanwhile his colleague, pico della mirandola was kabbalistically analyzing genesis and declaring that no science proved christ's divinity better than magic. another renaissance scholar, pietro pomponazzi, was denying, in the name of aristotle, the immortality of the soul, or the immortality of consciousness; and was establishing that everything occurs in the world through generation, in accordance with necessary laws; and was daring to found a morality that was based on its own merits, one that was disinterested in either hopes or fears of another life. not one of these philosophers was accused of heresy. the only one of those mentioned here who ran afoul

, finite lights within the abode of time and movement, we aspire toward that motionless light for which we are its mobile emanantions. death, by delivering us from the body, draws us close to it and its other angelic lights, pure spirits whose bliss is found in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leaving the body to soar on the wings of the soul.9 in 1512, florence would also witness the creation of an original organization, the company of the trowel. this society appears to have emerged from the operative masonry that preceded it, although it left behind its material purpose to embrace its mystical intent. consisting of scholars and prominent figures of the civil society of the time, it employed symbols such as the trowel, the h

NECRONOMICON ALAZIF

nown them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master abd abide with him in the black cavern at the centre of all infinity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle return

tur hear ye the voice of dread hastur, hear the mournful sigh of the vortex,the mad rushing of the ultimate wind that swirls darkly amongst the silent stars. hear ye him that howls serpent-fanged amid the bowels of nether earth; he whose ceaseless roaring ever fills the timeless skies of hidden leng. his might teareth the forest and crusheth the city, but none shall know the hand that smiteth and the soul that destroys, for faceless and foul walketh the accursed one, his form to men unknown. hear then his voice in the dark hours, answer his call with thine own; bow ye and pray at his passing, but speak not his name aloud. concerning nyarlathotep i hear the crawling chaos that calls beyond the stars and they created nyarlathotep for their messenger, and they clothed him with chaos that his

ONYX TABLET OF SET

ely guarded secret is now out and we can begin to free ourselves fromt he burden that having to live within such a negative deception can cause. having accomplished this, we can begin to establish new trust. with such a step, we begin to reaffirm a commitment to truthfulness and honesty. doingt his, we take an important step towards recovering a new sense of humility and freeness that unburdening the soul can bring. step three is the beginning of the path leading towards the complete honesty that is necessary to sustain us. 5. i will make a list of all persons i have harmed, and i will becomewilling to make amends to them all. i will pledge to transform myself sothat i am powerful enough to make amends to them. now here you need to answer a question "hey i'm a black magician,why do i have

ny and every form of life has its own right to exist as nature may provide, and each species- such as humanity- must have a collective respect for its own kind if it is to prosper. setians of all degrees must not only tolerate non-setians; they must appreciate and respect the needs and capacities which fit some for initiation and not others. this is most closely akin to plato's "stratification of the soul" in the republic, in which he illustrated the point by dividing an artificial society into various specializations of its citizenry. such is the degeneration of modern social culture that such specializations are now thrust into pecking-orders of prestige. if the initiate of the priesthood is to be successful in relations with non-initiated society, such prejudice must be overcome and all

ests and priestesses have done so with a variety of motives. some could not stand the strain of maintaining such an exalted state of being- for it is a strain to do so. some, while able to sustain the priesthood, found that in the final analysis they preferred a lesser intensity of existence- either as a non-ordained adept or even as a non-initiated human again. here is plato's "stratification of the soul" asserting itself. if such alignments are undertaken honestly and methodically, there must be no stigma attached to them whatever. disrepute and dishonor lie rather in clinging to the trappings of an exalted state of being when one's soul is no longer governed by the principles characteristic of that state. initiatory degree relationships the essential dignity of degrees iii*-vi* is the p

individuals. in their words and actions i saw shadows beyond what i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i sought to investigate th

PATH OF INITIATION

ormula of joining the group fails to take into account that the true purpose of "traditional groups" is not to build membership and share rituals. the purpose of a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special group. in truth, illumination and wisdom come from the soul of the world itself, from the unseen worlds, from spiritual beings, from other mysterious forces, and from within. what "groups" do, is merely speak a symbolic language, hoping to channel these very things "groups" do not and cannot originate these things, nor make them happen in their members with any certainty. groups may serve some useful purposes, but without members coming to them al

and newer, better patterns are regenerated and the personality of the initiate is altered forever, and made better, wiser, capable of experiencing life in a new way. this is the descent into the dark waters below. 4. the meeting of the devil or the otherworldly guardian and the trial, followed by the bestowal of a first stage transformation. this stage is the fetch-awakening, at the threshold of the soul, wherein the puckril, the familiar or 'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marri

and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these five experiences, and the further attendant transformations, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge an

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world again. the guaray indians of bolivia tell of the soul s quest after death, when it is faced with the choice of two paths to reach tamoi, the grandfather, who lives in the west. one is wide and easy, the other narrow and dangerous. the soul must choose the hard path and overcome many trials before reaching its destination and being welcomed and refreshed. once washed in grandfather s restoring bath, the soul will be young once more, and able

arab beetle, another symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would

pollo at miletus. he was told that psyche must dress for her wedding, climb a mountain, and there await a nonhuman suitor. cupid and psyche a fairy tale t he story of cupid and psyche shows myth shading into fairy tale. it is included as a story-within-the-story in a latin novel, the metamorphoses of apuleius, usually known as the golden ass. although apuleius presents the story as an allegory of the soul (psyche) in search of love (cupid, and sets the story in the world of the roman gods, it is recognizably a version of a fairy tale widely distributed in the indo-european tradition, known to folklorists as the search for the lost husband or the animal bridegroom. variants include beauty and the beast and the black bull of norroway; over 60 versions have been recorded from italian oral tra

eveals the cosmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give him sons. meanwhile, the gods begged their lord brahma to help them against ravana, the demon king. so brahma asked

ld them to behave and come down they would not listen. so di jun sent his archer, hou yi, to teach his sons a lesson. yi then shot down nine of the ten suns. di jun was devastated and he stripped yi and his wife chang e of their immortality and banished them from heaven. heavenly gate the heavenly gates are guarded by two soldiers. above them, a bell is rung by two heavenly beasts, to report that the soul of the deceased is passing through. hare in the moon when chang e arrived in the moon, she found she was not alone. her companion in the moon is a hare, which sits beneath a cassia tree (the tree of immortality) pounding herbs in a mortar to make the elixir of life. an old man is said also to live in the moon; he spends his time trying, in vain, to chop down the cassia tree. turned into a

PHOSPHORUS

y desire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn know

PRELUDE TO THE BLACK ARTS

d to control you, keep you in check, and make you subservient to the will of mother, father, teacher, preacher and cop. how tiresome. but, just think what would happen if at the wrong time, a bunch of that goop, upchucked all over your freshly pressed, black robe and stopped the proceedings? wouldn't you feel silly? i mean, if you have to stop and ask a demon if it is politically incorrect to rip the soul out of mary jo smith because she angered you, then you better get yourself into another business 'cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers chase you back to your castle with shovels and hoes and that of successfully avenging yourself for some foul indiscretion visited upon your person b

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ght have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and im

el four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no

soever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chicken or a vulture can distinguish between a living creature and one that is dead, between a body that has the breath of life invested in it and one that does not. most importantly, it is this very breath of life, the soul, which is the actual vitality and consciousness of the person and which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is

usness of the person and which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive

does all this activity come from, for just as man s body cannot move itself, so too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too int

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

om the shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swarm with living creatures, h5 and similarly the creation of all other aspects of life, until finally, on the sixth day, man was created.the food [inside the shell. the creation of the physical and biological systems of the earth serve as the backdrop to the creation of man, the purpose of it all and through

diminished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission

ectified [by being reincarnated] in converts. when an individual converts to judaism (in accordance with jewish law, he draws down into his being a jewish soul that he did not possess previously. existentially, then, his conversion process represents the transformation of the mundane into the holy. to explain further: the [original] garment of adam was the light that corresponds to the [aspect of the soul known as] nefesh. this [light] was like the fourth gshell, h which is attached to holiness and is called nogah[ gglow h, half of which is from holiness and half of which is from evil. when evil prevails [over it, it becomes wholly evil; when holiness [prevails, the opposite happens. there are four levels of non-holiness: three levels of absolute evil and one level of neutrality. these are

en the shells and the fruit is a fourth, softer gshell h or gpeel h (e.g, the rind of an orange) that in some cases is edible. this signifies the level of neutrality, which can be subsumed into either evil or holiness, depending on how it is used. into this category of reality fall all those things that are neither expressly forbidden nor are used for an explicit mitzvah. there are five levels of the soul, signifying five levels of holiness. these stand in opposition to the four levels of non-holiness as follows: 2 genesis 4:4. 3 ezekiel 1:4. the arizal on parashat noach (2) 30 level of the soul opposite level of non-holiness yechidah chayah third level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the y

evels of holiness. these stand in opposition to the four levels of non-holiness as follows: 2 genesis 4:4. 3 ezekiel 1:4. the arizal on parashat noach (2) 30 level of the soul opposite level of non-holiness yechidah chayah third level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the yechidah, since yechidah is the soul fs total identification with divinity, and there obviously can be no type of evil that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspect [of reality. onkelos was a roman who converted to judaism and is the author of the standard aramaic translation of the torah

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

plendour and glory; i saw all in the peace of eden. all time was eternity, and a perpetual sabbath" such is the stone of the philosophers, the quintessence, the summurn bonum, true wisdom and perfect happiness. psellus, the neoplatonist, has written that the function of initiatory magic was "to initiate or perfect the human soul by the powers of materials here on earth; for the supreme faculty of the soul cannot by its own guidance aspire to the sublimest intuition and to the comprehension of divinity" it is a commonplace aphorism in occultism that "nature unaided fails" that is to say that the natural life, if left to itself, and isolated from the impact of a higher type of life or consciousness, can only <41> produce a commonplace thing of the natural life. it reminds us of the sentiment

but 26 the golden dawn this first matter, cleansed and purified by the psycho-chemical art of alchemy, that is to sav bv initiation -is that which is transformed into the most vrecious thine in the whoie korld. but until cleansed and purified it is of little dr no value. kature, however, aided where she had left off by wise and devout men, may surpass herself. and this is why psellus claims that the soul of itself and by itself is not able to attain to divinity unless and until it is guided by initiates and thus enfolded into another life. it is to effect this integration, to bring about this initiation, this exaltation of the consciousness above its natural state to the light divine, that the magical system of the golden dawn, or of any other legitimate initiating system, owes its existe

is the inner self, the pure essence of mind, the buddha-nahue. not only does the system imply this by its ritualistic movements and axiomata, but there are klear and unmistakable passages where these ideas are given unequivocal expression. thus, we find it written that the entire object of initiation and mystical teaching is "by the intervention of the symbol, ceremonial and sacrament, so to lead the soul that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it wallcs in somnambulism, knowing <42> not whence it cometh nor whither it goeth" and moreover, in the same ritual, celebrated at the autumnal and vernal equinoxes, the chief adept officiating recites an invocation beseeching guidance for the newly-installed hierophant. it is asked "

a few explanatory words to the art of ceremonial initiation itself. a useful and significant preface may be taken from dr. jung's commentary to wilhelm's translation of the secret of the golden flower, where there is much that explains the ritualistic functions of magic "magical practices are" he declares "the projections of psychic events which, in cases like these, exert a counter influence on the soul, and act like a kind of enchantment of one's own personality. that is to say, by means of these concrete performances, the attention or better said the interest, is brought back to an inner sacred domain which is the source and goal of the soul. this inner domain contains the unity of life and consciousness which, though once possessed, has been lost and must now be found again" from one

lineation of s irituadl arts which mav be sufficient to accom lishth e purpose of the initiation cerimony. the aesthetic agpeal to the imagination- quite apart from what could be called the intrinsic magical virtue with which the g. d. documents z. 1. and z. 3. deal at some length- stirs to renewed activitythe life of the inner domain. and the entire action of this type of dramatic ritual is that the soul may discover itself exalted to the heights, and during that mystical elevation receive the rushing forth of the light. applying these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falter not because the way seems long and the soul is weary,but toil on toward the higher planes of wisdom. life itself is imaged in this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allw

en by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour souls with love for god, for without this you cannot obtain the rich treasure of a truerosicrucian. we abstain from speaking further at present, but proceed in your con

f you do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdrawn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasure which every true rosicrucian hopes to attain.the body of man is formed from the elements .the soul of man is entrusted to his keeping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now

end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas rosicrucianis in angliapracticus32 the colour of the rose turns to a pallor, or white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose symbols are sulphur in contact with fire. sohere sulphur and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god cre

brate the nine,and the wonders of the trine,while the angels sing aboveas we below, of peace and love.the circuits by the cond. of novices and the practicus, preceded by the torch bearer whose torchgives the only light in the sacred hall, cease as they approach the west of the sacred chamber; theyhalt.cond. of n.:frater practicus, we are in the midst of physical darkness and mental gloom and even the soul iswandering in mazes preceded only by the light of truth, symbolised by the blazing torch. we are toapproach creation, the breaking away of night, to enter upon the first rays of lux. the chaoticelements of fire and flood are to give place to a serene, calm, passionless and pure existence of allthings terrestrial and celestial; the heavens and. the earth are to take form, system and harmo

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

nt in infinite extension which may not be regarded as the centre of a circle having an expanding circumference receding indefinitely into space. every individuality is therefore indefinitely perfectible, since the moral order is analogous to the physical, and since we cannot conceive any point as unable to dilate, increase and radiate in a philosophically unlimited circle. what can be affirmed of the soul in its totality may be affirmed of each faculty of the soul. the intelligence and will of man are instruments of incalculable power and capacity. but intelligence and will possess as their help-mate and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane

h faculty of the soul. the intelligence and will of man are instruments of incalculable power and capacity. but intelligence and will possess as their help-mate and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane or translucid. imagination, in effect, is like the soul's eye; therein forms are outlined and preserved; thereby we behold the reflections of the invisible world; it is the glass of visions and the apparatus of magical life. by its intervention we heal diseases, modify the seasons, warn off death from the living and raise the dead to life, because it is the imagination which exalts will and gives it power over the universal agent. imagination

y slaying him and becomes the victim of his own crime. cain could not suffer the life of abel, and the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent d

ed also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnation of the earth by reflecting a solar image during the night, so that hermes was right when he said of the great agent: the sun is its father, the moon its mother. then he adds: the wind has borne it in the belly thereof, because the atmosphere is the reci

y be ascribed without fear of error. thus is the philosophical cross the key of prophecy, and all gates of science may be opened with the pantacle of ezekiel, the centre of which is a star formed by the interlacement of two crosses. does not human life present itself also under these four phases or successive transformations birth, life, death, immortality? and remark here that the immortality of the soul, necessitated as a complement of the tetrad, is kabalistically proved by analogy, which is the sole dogma of truly universal religion, as it is the key of science and the universal law of nature. as a fact, death can be no more an absolute end than birth is a real beginning. birth proves the preexistence of the human being, since nothing is produced from nothing, and death proves immortal

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

; but if it advance with patience and perseverance, it is never lost: it is like the wave which returns incessantly and wears away iron in the end. man can be modified by habit, which becomes, according to the proverb, his second nature. by means of persevering and graduated athletics, the powers and activity of the body can be developed to an astonishing extent. it is the same with the powers of the soul. would you reign over yourselves and others? learn how to will. how can one learn to will? this is the first arcanum of magical initiation, and that it might be realized fundamentally the ancient custodians of sacerdotal art surrounded the approaches of the sanctuary with so many terrors and illusions. they recognized no will until it had produced its proofs, and they were right. power is

bstances. the marriage of copper with zinc, the action of all metals in the galvanic pile, are perpetual and unmistakable revelations. let physicists seek and find out; ever will the kabalist explain the discoveries of science! the human body is subject, like the earth, to a dual law; it attracts and it radiates; it is magnetized by an androgyne magnetism and reacts inversely on the two powers of the soul, the intellectual and sensitive, but in proportion to the alternating preponderances of the two sexes in their physical organism. the art of the magnetizer consists wholly in the knowledge and use of this law. to polarize action and impart to the agent a bisexual and alternate force is a method still unknown and sought vainly for directing the phenomena of magnetism at will. highly traine

of the sun. all masters of science recognize that it is impossible to achieve material results until we have found the plenary analogies of the universal medicine and the philosophical stone in the two superior degrees. then, it is affirmed, is the labour simple, light and inexpensive: otherwise, it consumes to no purpose the life and fortune of the bellows-blower. the universal medicine is, for the soul, supreme reason and absolute justice; for the mind, it is mathematical and practical truth; for the body, it is the quintessence, which is a combination of gold and light. in the superior world, the first matter of the great work is enthusiasm and activity; in the intermediate world, it is intelligence and industry; in the inferior world, it is labour; in science it is sulphur, mercury an

rance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. old age is the beginning of regeneration; it is the labour of renewing life; and the ancients represented the mystery we term death by the fountain of youth, which was entered in decrepitude and left in new childhood. the body is a garment of the soul. when this garment is worn out completely, or seriously and irreparably rent, it is abandoned and never rejoined. but when it is removed by some accident without being worn out or destroyed, it can, in certain cases, be reassumed, either by our own efforts or by the assistance of a stronger and more active will than ours. death is neither the end of life nor the beginning of immortality:

prison in the face of his petrified gaolers. at such times a strange numbness is experienced, and they recall having seen the magus as if in a dream, but never till after he has gone. the whole secret of invisibility consists therefore in a power which is capable of definition. being that of distracting or paralysing attention, so that light reaches the visual organ without impressing the eye of the soul. to exercise this power we must possess a will accustomed to sudden and energetic actions, great presence of mind and skill no transmutations 79 less great in causing diversions among the crowd. let a man, for example, who is being pursued by his intending murderers, dart into a side street, return immediately, and advance with perfect calmness towards his pursuers, or let him mix with th

ROBERT KIRK WALKER BETWEEN WORLDS

e more feasible to impute this second sight to a quality infused into the eye by an unction; for witches have a sleeping ointment that when applied troubles their fantasy [that is, imagination or dreaming, advancing it to have [within it] unusual figures and shapes, represented to it as if it were [in] a fit of fanaticism, hypochondriac melancholy, or possession of some insinuating spirit raising the soul beyond its common strain [that is, level of existence. if the palpable instances and realities seen and innocently objected [that is, shown] to the senses did not disprove it, and make this matter a palpable verity and no deception [we might think it similar to the results of the witch's ointment, yet since this [second] sight can be bestowed without ointment or dangerous compact [that is

reampower.com/kirk_wbw/pg_60.htm (6 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) but in the more usual charms of curing, besides a general prayer, called the seachd phaidir or seventh and perfect prayer [which is] set out below [and is] composed of some incoherent tautologies, used before and after [the main charming, there are words instituted for transferring of the soul or sickness on [to] other persons, beasts, trees, waters, hills or stones, accordingly as the charmer is pleased to name. the effect [of this] follows wonderfully, which scares many sober persons among the tramontaines [highlanders] from going in to see a sick person until they put a dog in before them or [some] one that lives in the house. for where charmers are cherished, they transfer

spel repressive christian conditioning in this context, clearly something which kirk could not state in any way in his thesis, assuming that he thought in such terms in the first place, which is unlikely. such liberation from repression does not consist of sexual or magical irresponsibility, but of simplicity and clarity of direction, just as kirk himself reminds us when stating that a demur upon the soul will http//www.dreampower.com/kirk_wbw/pg_112.htm (8 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds(pages 112-121) cause the companion to depart. worldwide copyright 1990, 1998-2001 ,rj stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_112.htm (9 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds flip to page# appendix 3: the b

RUBY TABLET OF SET

or are apparent in nature. further that phenomena are not only guided by mechanical forces, but also move towards certain goals of selfrealization [the opposite of teleology is mechanism, which describes phenomena in terms of prior causes instead of their presumed destination or fulfillment. modern science is thus mechanistic] plato [through the character of socrates in his dialogues] considered the soul or psyche as the repository of the entire personality or character. one should not attempt to purify the psyche by rituals or restrictions, but rather to develop it through exercise of its faculties. the state is the psyche magnified, hence the republic is most accurately seen as a prescription for the psyche magnified. specifically there is a three-part similarity between state and soul:

r character. one should not attempt to purify the psyche by rituals or restrictions, but rather to develop it through exercise of its faculties. the state is the psyche magnified, hence the republic is most accurately seen as a prescription for the psyche magnified. specifically there is a three-part similarity between state and soul: the state's populace, auxiliaries, and guardians correspond to the soul's sensation, will, and reason. the respective virtues are temperance, courage, and wisdom. in the republic thrasymachus suggests that justice is merely the interests of the stronger. socrates responds that they may not know their interests. glaucon then suggests that justice is classification: v2- 102- 4 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revi

lt that the aim of philosophy should be to free humanity from fear of the gods, who, if they exist, are too remote to concern themselves with human fortunes. he rejected metaphysics, holding that humans can know nothing of the suprasensual world. reason, he said, must accept the evidence of the senses. epicurus considered mankind a completely natural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintained, and it dies with the body's death. accordingly epicurus considered virtue to be not an end in itself, but rather the means toward happiness. he recommended the simple, non-envious life of the country peasant "everything natural is easily procured, and only the useless is costly "desires may be ignored when our failure to accomplish

n government is twofold: the one spiritual, by which the conscience is trained to piety and divine worship; the other civil, by which the individual is instructed in those duties which as men and citizens we are bound to perform. to these two forms are commonly given the not inappropriate names of spiritual and temporal jurisdiction, intimating that the former species has reference to the life of the soul, while the latter relates to matters of the present life, not only to food and clothing, but to the enacting of laws which require a man to live among his fellows purely, honorably, and moderately. the former has its seat within the soul; the latter only regulates external conduct. we call the one the spiritual, the other the temporal kingdom" calvin avoided prescribing the best form of g

as the mainstream of the enlightenment supposes. rather the arts are increasingly corrupted because of their classification: v2- 102- 13 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 13, 1997 ce subject: philosophy reading list: 16a, 16l, 16m requirements for luxury and patronage in order to prosper. moreover their subjects emerge from the vices of the soul: idle curiosity and desires for unnecessary comforts. rousseau's ideal societies are the city-states of ancient greece (sparta in particular) and rome, because they were operated. at least originally. on the principles of virtue. his modern ideal state would be an improvement upon their basic concepts. he feels that the other social contract theorists were not radical enough in their effo

SALMANRUSHDIE THESATANICVERSES

migrants aboard, yes, quite a quantity of wives who had been grilled by reasonable, doing-their-job officials about the length of and distinguishing moles upon their husbands' genitalia, a sufficiency of children upon whose legitimacy the british government had cast its everreasonable doubts- mingling with the remnants of the plane, equally fragmented, equally absurd, there floated the debris of the soul, broken memories, sloughed-off selves, severed mothertongues, violated privacies, untranslatable jokes, extinguished futures, lost loves, the forgotten meaning of hollow, booming words _land _belonging _home. knocked a little silly by the blast, gibreel and saladin plummeted like bundles dropped by some carelessly open-beaked stork, and because chamcha was going down head first, in the re

ill all share the birthday we will all be exactly the same age from that day on, for the rest of our lives. how do you call it when fifty kids come out of the same mother? god knows. fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as kings, towards the bliss of no-morereturns _to be born again, first you have

accent, and requesting the services of the musical thumb on the island of skorpios, on behalf of mrs. jacqueline kennedy onassis, offering a fee of ten thousand dollars and transportation to greece, in a private aircraft, for up to six persons. this was a terrible thing to do to a man as innocent and upright as jamshed joshi "i need an hour to think" he had said, and then fallen into an agony of the soul. when saladin rang back an hour later and heard that jumpy was turning down mrs. onassis's offer for political reasons, he understood that his friend was in training to be a saint, and it was no good trying to pull his leg "mrs. onassis will be broken in the heart for sure" he had concluded, and jumpy had worriedly replied "please tell her it's nothing personal, as a matter of fact person

reathing pattern and i fell into step with it, breathing in with his in, out with his out. i could feel something lifting off the top of my head and i was grinning, just grinning from ear to ear, and when pemba looked my way i could see he was doing the same. it looked like a grimace, like pain, but it was just foolish joy" she was a woman who had been brought to transcendence, to the miracles of the soul, by the hard physical labour of hauling herself up an icebound height of rock "at that moment" she told the girls, who were climbing beside her every step of the way "i believed it all: that the universe has a sound, that you can lift a veil and see the face of god, everything. i saw the himalayas stretching below me and that was god's face, too. pemba must have seen something in my expre

ght 420" on hearing his voice, however, hind squealed frightfully, and plunged past him, heading for the kitchen "mister" mishal said to saladin as her mother fled downstairs "anyone who scares her that way has got to be seriously _bad "wicked" anahita agreed "welcome aboard" o o o this hind, now so firmly entrenched in exclamatory mode, had once been- strangebuttrue- the most blushing of brides, the soul of gentleness, the very incarnation of tolerant good humour. as the wife of the erudite schoolteacher of dhaka, she had entered into her duties with a will, the perfect helpmeet, bringing her husband cardamom-scented tea when he stayed up late marking examination papers, ingratiating herself with the school principal at the termly staff families outing, struggling with the novels of bibhu

SATANGEL

ok of adam and eve, two virtues acted as midwives at the birth of cain. their ruling princes are michael, raphael, bariel, tashish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be conside

diana. it is this godform that became the emperor of hell (grimorium verum. roman god of the morning star (venus. luciftias (enochian, brightness) whose return is heralded, alongside babalon, in the call of the thirty aethers. lucifuge (latin, running from the light. servants of lucifer who hunt for souls to damn. they are the henchmen who come to collect when a pact has been fulfilled, who tear the soul from the body with their sharp beaks and talons. lug, lugus, lamfada (celtic. irish god of light, sometimes associated with lucifer. god of war and the magick arts. mahazel (hebrew. demon prince of the element of earth. malibrance (latin. who torment hell s worst sinners. who have snakes coming out of their noses and ears, and who have hooves and tails. when a doomed soul takes its last b

l joys, they copulated with every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a

SATANIC RITUALS

his degree, he embarks upon the left-hand path and chooses hell in place of heaven. besides being both ritual and ceremony, the stifling air is a memento mori carried to its highest power. requirements for performance the chamber must either be black, or mirrored. a mirrored chamber provides greater confrontation for the celebrant, making him hyperconscious of his role. mirrors also serve to "rob the soul" according to old tradition. an austere chair is provided in which the celebrant sits during the first part of the ritual. the coffin may be of any type, although a traditional hexagonal style is recommended, as this is the type depicted in the actual sigil of the sixth degree of the templars and, combined with the skull and crossbones, is retained in masonic symbology. the coffin must be

SATANICON

ost unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kingdom! i am the conveyor of wisdom and folly! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies th

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet

ical: having to do with the philosophical study of the nature of reality and existence. metaphysics: the branch of philosophy that deals with explanations for the most general questions of being, such as what brought the world into being, and the nature of space, time, god, and the afterlife. world religions: almanac xxiii words to know metempsychosis: transmigration of souls, or the migration of the soul into a different form, animal, or object after death. mezuzah: a small case containing torah passages that observant jews attach to the doorposts of their houses. midrashim: stories that expand on incidents in the hebrew bible. mishnah: the written text of the talmud. mitzvoth: the laws of judaism contained in the torah. moksha: salvation; liberation from rebirth. monastery: a place where

in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the shinto moon-god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such core hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. urvan: the soul. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; knowledge, wisdom, or vision. xxx world religions: almanac words to know virgin birth: the christian belief that jesus christ was the son of god and born of a virgin mother. vishnu: also called krishna; the preserver-g

ch, god was an invention of the human mind, a kind of father figure made up to comfort ourselves when we are overwhelmed by our insignificance. karl marx also contributed to the discussion with contribution to the critique of hegel s philosophy of law. from this text comes his most famous statement about religion: religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. it is the opium of the people. by this, marx meant that religion acted like a drug, hiding bitter reality from the mass of workers and keeping them under control. the opium of the people is one of marx s most famous quotes, and one that has been used by agnostics as well as atheists to describe religion and its possible negative effects. sigmund freud, the father o

bis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacred writings the primary sacred text for the mesopotamian religion was the long epic poem dealing with creation, the enuma elish. the most complete copy that has survived dates from the end of the second millennium bce and is fertility myths throughout the ancient n

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

and behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on the right track, so thou wilt have much profit and much joy. if god grants many things in thy life, give plentifully to the poor, be faithful and silent about the art, for this surely is god's will, keep truth and faith, think of me, so thou wilt be free from all evil. mons philosophorum. the soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by

SEPHER HA BAHIR

ertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of creation 3 the aleph-beth 7 the seven voices and the sephiroth 12 the ten sephiroth 32 mysteries of the soul 53 index 57 the bahir 3 section i the first verses of creation 1. rabbi nehuniah ben hakana said: one verse (job 37:21) states "and now they do not see light, it is brilliant (bahir) in the skies [round about god in terrible majesty" another verse, however (psalm 18:12, states "he made darkness his hiding place" it is also written (psalm 97:2 "cloud and gloom surround him" this is an appa

d to do good and does evil. who is more praiseworthy? the one who is inclined to do evil and does good, for he may do good again. it is therefore written (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob" these [dwellings] are all peace, as it is written (genesis 25:27 "jacob was a simple man, dwelling in tents" 40. his students asked: what is cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on your head, and diseases (cholim) on its head. 41. they also said: every dream (chalom) is in the cholem. every white precious stone is in the cholem. it is thus written [with regard to the high priest's breastplate (exodu

which included all ten. what are the ten kings? they are the seven voices and three sayings (amarim. what are the sayings [they are the ones alluded to in the verse (deuteronomy 26:18) god has said for you today. what are the three [two are mentioned in the verse (proverbs 4:7, the beginning is wisdom: acquire wisdom, with all your acquisition, acquire understanding. it is thus written (job 32:8, the soul of shaddai gives them understanding. the soul of shaddai is what gives them understanding. what is the third one? as the old man said to the child, what is hidden from you, do not seek, and what is concealed from you, do not probe. where you have authority, seek to understand, but you have nothing to do with mysteries. 50. we have learned (proverbs 25:2, the glory of god is to hide a word

ortion, then all is well. if not, then (exodus 15:6, your right hand, o god, crumbles the enemy. he said to them: this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first attribute is] male (zachar. this is the zayin [the second is] the soul. this is the heh [the numerical value of heh is five, alluding to] the five names of the soul: nephesh, ruach, neshamah, chiah, yechidah. what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function

[which has the connotation of both a tribe and a rod? it is something simple and not square. what is the reason? because it is impossible to have one square inside another square. a circle inside a square can move. a square inside a square cannot move. 115. what are the things that are circular? they are the vowel points in the torah of moses, for these are all round. they are to the letters like the soul, which lives in the body of man. it is impossible for [man] to come [into this world] unless [the soul] endures within him. it is impossible for him to speak anything, great or small, without it. in a similar manner, it is impossible to speak a word, great or small, without the vowel points. 116. every vowel point is round, and every letter is square. the vowel points are the life of the

SEPHER YETZIRAH WESTCOTT

poverty; grace and indignation; fertility and solitude; power and servitude. 2. these seven double letters point out seven localities; above, below, east, west, north, south, and the palace of holiness in the midst of them sustaining all things. 3. these seven double letters he designed, produced, and combined, and formed with them the planets of this world, the days of the week, and the gates of the soul (the orifices of perception) in man. from these seven he bath produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form f

d twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancie

7. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions

SEVEN SHADES OF SOLITUDE

battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may we seek the good counsel of the spirits and gods which partake, in equal measure to ourselves, in the all-oneliness of existence? like a child, first gaz

then it is indeed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represents a particular predilection of practice- a disposition of the will and an orientation of the soul upon mystical pilgrimage toward the summit of attainment. it is certain that each of the seven degrees possesses its own wisdom, but this is solely true for each at their own specific level of operation and understanding. from another perspective each mode becomes folly, being limited to a dualistic view that obscures the gnosis of solitude in its ownbeing- 0 0 0- i) the first solitude is

f the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such deeds that succeed in the transmutation of will through self-sacrifice. the gifts bestowed at this station of the soul are numerous and it is within this hermitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current

e of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participate in ritual praxes with or without others, without compromise or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its underst

mirror is recognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of thought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable union that exists between the plain things of the day, in which our earthly bodies perform their allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the powers that eternally breathe and move throughout the universe of spirit. i refer those who do me the honour to read "zanoni" with more attention than is given to ordinary romance, to the poem of "king arthur" for suggestive conjecture into most of the regions of speculative research, affecting the higher and more important condition of our ultimate being, which have engaged

read to me, first, in greek, and secondly, in english, some extracts to the following effect "plato here expresses four kinds of mania, by which i desire to understand enthusiasm and the inspiration of the gods: firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love" the author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies, by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the statues of phidias, proceeded to state that "enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above i

ich high art is accomplished, like the statues of phidias, proceeded to state that "enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intellect is excited to the gods, and thence derives its inspiration" the author, then pursuing his comment upon plato, observes, that "one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love" while with a bewildered understanding and a reluctant attention i listened to these intrica

o the early and mysterious influences i have referred to, when seeking to explain the effect produced on her imagination by those restless streams of sound that constantly played around it; for it is noticeable that to those who are much alive to the effects of music, airs and tunes often come back, in the commonest pursuits of life, to vex, as it were, and haunt them. the music, once admitted to the soul, becomes also a sort of spirit, and never dies. it wanders perturbedly through the halls and galleries of the memory, and is often heard again, distinct and living as when it first displaced the wavelets of the air. now at times, then, these phantoms of sound floated back upon her fancy; if gay, to call a smile from every dimple; if mournful, to throw a shade upon her brow, to make her ce

it that one views with contempt the struggle and its issue, and the other with awe or pity? wisdom contemplating mankind leads but to the two results, compassion or disdain. he who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. what is the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and whil

SIR WALLIS BUDGE EGYPTIAN MAGIC

rking of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea

ire, and some people began to stone her; the small boys also threw stones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much money he will make the soul of the dead man to return from the place of death p. 14 in the underworld, and to make it to dwell in his body again for a short time" with these words, he led forward a man dressed in linen, and wearing palm-leaf sandals, who, like all the egyptian priests, had his head shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underwor

the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his consort sekhet indicates that the chapter was the work of the priests of memphis, and that the ideas embodied in it are of great antiquity. according to the papyrus of nekhtu-amen, the amulet of the heart, which is referred to in the above chapter, was to be made of lapis-lazuli, and

, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amulet brought with it the protection of both osiris and ra. but of all the chapters which related to the heart, the most popul

and the varieties are exceedingly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, an

SPENSER THE CULT OF THE ALL SEEING EYE 1960

izing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the e

ian pantheon was even more ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

uidedly finds in spiritual circles. despite the undeniable awkwardness of the language, steiner was later to comment: the pauline letters are definitive statements of the whole direction taken by christian evolution. in them are announced the fundamental truths of christianity: the resurrection, the faith that stands in opposition to the law, the working of grace, the living presence of christ in the soul or in human consciousness, and much more. one finds increasingly that the presentation of christianity has to take as its starting-point these letters of paul.4 or again, it might have been expected that an attempt to establish the evolutionary and cosmic purport of christianity would have gravitated toward the brilliant and wide-ranging thought of an origen,5 rather than leading up to th

e. in the first, reality is taken to mean our immediate environment. processes there are registered by our senses of 4 christianity as mystical fact touch, hearing, and sight; and it is because we perceive them with our senses that we call them real. our thinking about them uncovers them further and clarifies the relations between them. from this point of view, what rises up in answer from within the soul is not real in the same sense, being only thoughts and ideas. at best these are regarded as after-images of perceptible reality; they have no validity of their own, since we can neither touch, see, nor hear them. but there is another way of relating to the world, incomprehensible though it must remain for those who cling to the reality we have just described. it comes to certain people at

xperience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakened in the candidate for initiation, it was stated in the ancient teaching. so began the great cosmic drama in which the initiand s life was engulfed. the drama consisted of nothing less than the deliverance of the spellbound god. where is god? such was the root-question of the soul of the mystes. god is not existence; but nature exists. in nature he must be discovered, where he lies in his enchanted grave. the mystai understood that god is love in a special higher sense. for god has gone to the utmost lengths of love. he has sacrificed himself in infinite love, poured himself out, dismembered himself into the manifold things of nature. they live, but he is not alive

manifold things of nature. they live, but he is not alive in them; he slumbers in them, but comes alive in human beings who are able to experience the life of god within themselves. but if human beings are to attain this gnosis, they must creatively release it within themselves. looking into their own being, they find the divine as a hidden creative power, not yet released into existence. within the soul lies the place where the spellbound god may return to life. the soul is the mother who can receive the divine seed from nature. if the soul allows herself to be impregnated by nature she will give birth to the divine. out of the marriage of the soul with nature the divine is born, no longer a hidden god but something manifest, alive palpably alive and moving among humankind. in human bein

t is the birth of a divine child a process just as real as any natural process. the great secret of the mystai was precisely this, that they creatively release the divine child in themselves. first of all, however, they must be prepared so as to recognize it. the uninitiated know nothing of the father of this divine child. the father slumbers under a spell. the child seems to be born of a virgin, the soul giving birth to him without impregnation. whereas all her other offspring are begotten by the world of the senses, and have a father who can be seen and touched in perceptible existence, the son of god is uniquely begotten of the eternal, hidden father himself. chapter 2 the mysteries and pre-socratic philosophy heraclitus of ephesus a whole range of considerations leads us to the conclus

TECHNICIANS GUIDE TO THE LEFT HAND PATH

conscious. only an answer can make a question possible therefore every question contains its own answer" these are the conditions necessary for this left hand path work to begin. there must be an essential discord with the accepted norms when asking the question. it must be a discord of such a degree that a conscious and willed activity takes place to seek the answer. this is the key that unlocks the soul, it is a seeking to find the answers of which the question itself has made possible to find. p. d. ouspensky stated in his magnificent book tertium organum the following "no secret cipher exists which cannot be solved without the aid of any key. but it is necessary to know that it is a cipher. this is the first and necessary condition. lacking this it is impossible to accomplish anything"

ation. the filter of the magical self is not the result of training (it's always been there, although training creates a much greater awareness of this aspect of the psyche. the instinctive/emotional self. this is the great seat of all our joys and sorrows. it is the heart of humanities great rise and falls, and of its sustained misery. it is the great motivator. the great key to all the locks of the soul and heart touch upon this filter for it is what makes us feel, and without feeling we are dead. this self contains negative aspects that must be controlled, and herein lies the great difficulty. this self is the most laborious filter upon consciousness to control. the development of new levels of consciousness will exert a positive influence on this self for it will navigate its output in

re not your own, and then replacing them with what you do know, the entire world as you view it will change. wisdom comes from those methodologies that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift of self consciousness. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul that seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources, and then determine for yourself the validity of its ideas, is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are no

to us in the left hand path. what defines the potential will from mere imagination is the effect upon the psyche. potential will, when it is manifest into consciousness, causes an internal unrest. it causes suffering within oneself. imagining oneself as something they are not, such as a great lover, or rich and famous provides an escape, and a temporary, enjoyable diversion. when it is painful to the soul and heart, when it creates an uneasiness and unrest rather than the pleasures of imaginative daydreaming, it has become potential will. the potential will requires the exercise of action to temper. the course of action most often taken is to drive the impulse down by getting involved in activities that neutralize the impulse; that make one feel its sting less emphatically. the course of a

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

moral crimes. and the blood of robert mapplethorpe and thousands of other desperate and confused young men is on their hands! 552 codex magica jack roper, a friend of texe marrs who is a law enforcement consultant and an expert on satanic rituals and crimes, sent texe this photo of a satanic altar and worshipper. every man and woman is a star 553 the united kingdom's mick hurknell, lead singer of the soul group simply red. fans call him a "stage-strutting sex god" in his red vest wearing a six-pointed silver star as talisman around his neck. the band has sold over 20 million albums (photo: the european magazine, december 6, 1995, p. 17) 554 codex magica fortean times (march 2000, a magazine specializing in the bizarre and strange that is real, devoted its cover and feature article to the d

THE BLACK LODGE

w-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suffer the erosion of demoniac forces. this is what is written: thou shalt be vexed by dispersion. since the function of those forces is to keep the soul in the state wherein it is, they try to devise byways in the path propounded by the master. these byways seem "easier" or "more reasonable" to the followers, but in reality they simply return to the origin after a series of combinations, shuffling the terms, not recombining them. thus they function in such a way as to keep the pupil s consciousness "occupied" without really causing any ch

onize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initiatic order, and as soon as the 2nd grade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decide

uer it. true initiation changes us internally in a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting

THE CANOPIC GODS SYMBOLISM

e into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents os

mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. withdraw or destroy any of these, and the life ceases to function in that body. not less important, then, than the body itself, the vehicle of the soul, are the organs. these are the media for the action of organic life, and it is equally important to preserve them from corruption, yet not together with the body. for as the body of osiris was broken up, so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teach

ds shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, hi

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ur life. in each cord tie seven knots. as you tie each knot, allow your hearts desire to flow into the cord. once you have tied seven knots in each of the cords, carry the spell object with you until a new love enters your life. then, place the spell cords someplace safe, or returned them to nature. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparin

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l wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do

ons and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have retu

in a future life. conceptions of the world beyond death vary considerably among the world religions, but in every religious expression known to history or anthropology, the question of the afterlife in store for the individual believer has been of prime importance. this chapter will offer summaries of the beliefs of the buddhist, christian, hindu, islamic, and jewish faiths concerning the fate of the soul after death. belief in an afterlife, like belief in a supreme being, creates in those who affirm such faith a way of regarding themselves in relation to the future life. these individuals need not view the possibility of an afterlife in the abstract. those whose faith has trained them to believe completely in an afterlife can easily imagine what the future life will be. for them, life aft

life. to religious individuals, faith in an afterlife becomes increasingly part of their existence, a source of courage and strength as the years go by. and once physical death overtakes them, for the great majority of these individuals, the most significant feature of an afterlife will be their union with the divine. for those individuals who hold christian, islamic, or jewish religious beliefs, the soul is generally conceived as coming into existence with the birth of the body, and it would perish when the body perished if it were not for the supernatural intervention of god, who confers upon the soul an immortality that it could not otherwise attain. those whose view of the afterlife includes the possibility of reincarnation, past lives, and future incarnations have no doubt that the so

irth of the body, and it would perish when the body perished if it were not for the supernatural intervention of god, who confers upon the soul an immortality that it could not otherwise attain. those whose view of the afterlife includes the possibility of reincarnation, past lives, and future incarnations have no doubt that the soul is immortal by its very nature. in their view, the existence of the soul did not begin when the body was born, so there is no reason to believe that it will cease to exist when the body dies. according to various doctrines of reincarnation, there are immutable spiritual laws which will determine whether the soul will be born again into another physical body or will be merged in eternal unity with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u

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l wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do

ons and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have retu

paul, minn: llewellyn publications, 1996. murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky! we re still haunted by ghosts. sydney morning herald, july 23, 2001 [online] http/ www.smh.com.au/news/0107/23entertainment/ entertain2.html steinour, harold. exploring the unseen world. new york: citadel press, 1959. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan publishing, 1989. tyrrell, g. n. m. apparitions. new york: collier books, 1963. ghostly beings there is not a single culture on planet earth that does not have its ghost stories. while individuals around the world may argue politics, religion, and philosophy from the perspective of their own cultural biases, if there is a single unifying factor in the arena of the unk

of his father, dressed in his customary three-piece business suit, waving to him in a gesture of farewell. the percipient is startled, for his father lives in austin, texas. however, within the next few minutes the telephone rings, and it is a call from his sister in austin, informing him that their father has just passed away. some psychical researchers have theorized that at the moment of death the soul is freed from the confines of the body and is able to soar free of time and space and, in some instances, is able to make a last, fleeting contact with a loved one. these projections at the moment of death betoken that something nonphysical exists within humans that is capable of making mockery of all accepted physical laws and even more importantly, is capable of surviving physical death

ad passed away at 4:00 a.m. watson had been awakened by the fully externalized apparition of her grandfather at approximately 3:30 a.m. indianapolis time. her husband had gotten out of bed and made the telephone call at about 4:05 a.m. grandad t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 8 ghosts and phantoms it is theorized that at the moment of death the soul is freed from the body and is able to soar free of time and space. parker had died at 4:00 a.m. eastern time half an hour before gladys watson saw him. watson wrote an account of her experience for the journal of the american society for psychical research (vol. lxv, no. 3) in which she mentioned that both she and her husband were children of methodist ministers schooled against superstit

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l wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do

ons and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have retu

ir elders at work from hidden points some distance from the site of the attack. at the age of 18, they were permitted to make their first human sacrifices to kali. the thuggee had their female counterparts in a secret sect of tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, sleeman had been the british

..c. 30 c.e) affirmed existed in the heart of a child, one could literally transform base substances into precious metals and gems, for the primary ingredient necessary for alchemical success lay in obtaining the prima materia, the essence of all substances, the primeval building blocks of the universe. in the view of paracelsus, this essential substance was both visible and invisible, and it was the soul of the world from which all elements had sprung, and its power was accessible to all who had the purity of heart and the faith to attain it. for paracelsus, as for many of his alchemical brotherhood, the gospels of jesus and the writings of hermes trismegistus had much in common. paracelsus also excited the medical community and lay people alike with his wonder medicine, the alkahest. the

doctors, he admonished them to remember always that the first doctor of humankind was god, the divine creator of all health. paracelsus believed firmly that the fully realized human was the one who lived a healthful life. in addition, those who sought divine harmony should study astrology in order to learn the harmony of the spheres, should become a theologian in order to comprehend the needs of the soul, and should practice alchemy in order to understand that there are universal substances to be found everywhere in the material world. those many accomplishments should then be capped with the fully realized human becoming a mystic to perceive always that there exist things beyond logic. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press

THE GOLDEN ESSENCE

correct, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle h

ir basic senses or awareness, here and now. it is a miracle deferred, so that the powerful can control them with promises of golden heavens later on. but there is no later on, when it comes to the realization that transforms. if the golden light of regeneration, which transforms the limited, sorrowful, and painful world into a perfected place is not experienced in life, it will not be waiting for the soul in death. without the conscious will, effort, and awareness on the part of the individual to actively discover this reality here and now, later will never come. the people who defer their spiritual initiative, and wait through their whole lives, will find a lot of time to continue to wait in death, because now is the only time there is, or will ever be, and now will retain its basic chara

rkness that she embodies, which is the darkness of the mystery of fate, also links her to the figures of sophia or dame wisdom, which as we will see, is an important element in her theology, as her presence acts as a kind of final and necessary factor in the regeneration and realization of the cunning people, just as the ancient gnostics saw sophia as being the source of the wisdom that liberated the soul. we will discuss more of her liberating wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have

ology is the entire underworld experience as seen from a divine perspective; while humans must journey down into the underworld, to undergo its tests and initiations, resulting in a transformed or perfected psychic being, so the lightbringer, from a higher sphere, likewise journeyed down to the same experience here, in our world. the transformed and perfected being of pure light that is born from the soul of man, and simultaneously from the soul of the world, is the lightbringer come again- after his many initiatory experiences of life and death and all in-between. when this child comes from the soul of the world, that is, when we read of it in mythology, we are speaking of the son of light himself- but when we experience it coming forth from our own souls, our own essential beings, the go

fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwi

THE KEY TO THE MYSTERIES

irony of levi, and the key to the whole of his paradoxes- trans> sketch of the prophetic theology of numbers i unity unity is the principle and the synthesis of numbers; it is the idea of god and of man; it is the alliance of reason and of faith. faith cannot be opposed to reason; it is made necessary by love, it is identical with hope. to love is to believe and hope; and this triple outburst of the soul is called virtue, because, in order to make it, courage is necessary. but would there be any courage in that, if doubt were not possible? now, to be able to doubt, is to doubt. doubt is the force 14 which balances faith, and it constitutes the whole merit of faith. nature herself induces us to believe; but the formulae of faith are social expressions of the tendencies of faith at a given

the number of religion, for it is the number of god united to that of woman<atheist and woman-despiser- o.m> 25 faith is not the stupid credulity of an awestruck ignorance. faith is the consciousness and the confidence of love. faith is the cry of reason, which persists in denying the absurd, even in the presence of the unknown. faith is a sentiment necessary to the soul, just as breathing is to life; it is the dignity of courage, and the reality of enthusiasm. faith does not consist of the affirmation of this symbol or that, but of a genuine and constant aspiration towards the truths which are veiled by all symbolisms. if a man rejects an unworthy idea of divinity, breaks its false images, revolts against hateful idolaters, you will call him an atheist!

voured by a jealous god? thou art impious, and a hypocrite. dost thou turn life into an orgie, and hope for the slumber of nothingness? thou art sick, and insensate. art thou ready to suffer as others and for others, and hope for the salvation of all? thou art a wise and just man. to hope is to fear not. to be afraid of god, what blasphemy! 27 the act of hope is prayer. prayer is the flowering of the soul in eternal wisdom and in eternal love. it is the gaze of the spirit towards truth, and the sigh of the heart towards supreme beauty. it is the smile of the child upon its mother. it is the murmur of the lover, who reaches out towards the kisses of his mistress. it is the soft joy of a loving soul as it expands in an ocean of love. it is the sadness of the bride in the absence of the bride

y son. who, then, will dare to condemn thee? christ came to oppose the right of duty to the duty of right 'right' with the jews, was the doctrine of the pharisees. and, indeed, they seemed to have acquired the privilege of dogmatizing; were they not the legitimate heirs of the synagogue? they had the right to condemn the saviour, and the saviour knew that his duty was to resist them. 35 christ is the soul of protest. but the protest of what? of the flesh against the intelligence? no! of right against duty? no! of the physical against the moral? no! no! of imagination against universal reason? of folly against wisdom? no, a thousand times no, and once more no! christ is the reality, duty, which protests eternally against the ideality, right. he is the emancipation of the spirit which breaks

est, it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, plato and aristotle, resume, in explaining them, all the aspirations and all the glories of the ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker15 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain so

rom the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow s

THE MAGICIAN S KABBALAH

nd company in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapte

pt following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- firs

as one should expect from the system, pictured on the tarot card connecting the two, which is strength. the woman (mercy) rests her hand upon the head of the lion (severity) without conflict. the key represents an act of tikkun "restoration and reintegration, or restoring elements to their appropriate role in the creative process. sturzaker states that geburah is the "centre of the dark night of the soul, which relates to the progress between tiphareth and binah, and the crossing of the abyss. dion fortune terms the sephiroth as the "sacrificial priest of the mysteries, and resumes a description of geburah as involved with the transmutation of force from one level to another (i.e. sacrificing coal in a furnace to turn into steam and drive the engine. this is the true nature of sacrifice a

to kether. however "khu" is actually the now discredited reading of the word "akh, and is one of the spirit forms released at death, with the root meaning of "to be bright (the "akhu" are the spirits of the dead. thus it is not applicable to divinity or kether in the way perkins sees it, as it would rather be allocated to yesod in terms of the sephiroth or the nefesh in terms of the divisions of the soul. egyptian name glyph qualities khat (kat, xat, kab) fish body sahu mummy& seal spiritual body ka (kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence

THE MIDDLE PILLAR

rchetypes of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to which certain types of women may go when infuriated or aroused. tme, therefore, to its compensating or balancing principle, the soul or unconscious of a man has a feminine bias which we refer to the anima, while that of a woman has a masculine bias, the animus. this latter is defined as a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opp

the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of the hebrew alphabet has a musical note attributed to it. thus each divine name in hebrew can be sung or played on a musical instrument. see the appendix: the musical qabalah. 6. in this list, regardie has given the name of the sephiroth of the middle pillar next to their corresponding part of the soul. beneath that he has provided the divine hebrew name that is to be intoned or vibrated in the exercise. thus kether, which is equated with the yechidah, is activated in the aura by vibrating the divine name "ahih (whch is the transliteration for eheieh 797x, and so on. 7. daath has no divine name of its own, so in the exercise of the middle pillar, it "borrows" the divine name for binah w

most notable contribution of jungian psychology was the concept that individuation was a spiritual excursion and it is hghly significant that ths pioneer of psychology phrased his ideas in spiritual terms. thus it is no surprise to find that jung's system complements the mystical qabalah in so many ways. the nature of the psyche jung's definition of the psyche included not only that whch we call the soul but also the intellect, the spirit, and the totality of all psychic processes. the psyche is as real as the body is real-all psychic phenomena are real, since the psyche is indistinguishable from its manifestations. the psyche expresses itself in images that are full of meaning and purpose-it creates reality every day. it has its own peculiar structure and form. for the psyche as it prese

a is the embodiment of the reflective feminine nature of man's subconscious, while the animus is the personification of the creative masculine nature of a woman's subconscious. both are "soul images" whch usually manifest themselves in anthropomorphic form as "fantasy lovers" in dream and imagination. animus and anima have a direct relationshp with the persona or mask-if the persona is emotional, the soul image is rational, and vice versa. they are two of the most important archetypes, often influencing how we respond to members of the opposite sex. people often search out, and are attracted to, someone who symbolizes the attributes of their own psyche. every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definitive feminine image

their own soul image (and secret inner desires) and a prospective mate, project the inner image outward and consequently fall into bad relationshps time and time again. sometimes the animus and anima can be symbolized by parental figures, leading some people to try to find a companion who resembles their father or mother in some way. w l e attempting to find "the perfect mate" externalization of the soul image leads some to look outside of themselves for the perfection and beauty that lies w i t h. ths is true for most people who choose a mate who represents the subconscious portion of the psyche. and since no human mate can fit perfectly into the transferred image, after time the carrier of the projection displays his or her own character traits, resulting in frustration and discord in t

THE PATH OF KABBALAH

e worlds and acquiring its final shape of egoism. that state is called our world. one begins his advancement within the impure system, acquires the aim to bestow and with it begins to correct his will to receive until he comes to his bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above depending on the correction of his desires and fills him. this means that the soul the light of correction clothes the body, i.e. the will to receive. the soul light passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is called bestowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his willingness to marry her is how he g

or by receiving from him. but in order to do that, we must first meet the creator, feel him, and build a connection with him. there is an inconceivable difference between reception for self- 11 of 273 gratification and reception in order to bestow to the creator. such a contact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal, until the will to receive is filled with light. the situation one goes through over the 6,000 degrees promotes us at any given moment toward the end of correction. at the end of correction we will attain eternal and perfect pleasure and unity with the creator. without equivalence of attributes with the creator we will only b

creator. without equivalence of attributes with the creator we will only be able to experience pleasures of the still degree, but not of the vegetative, animate and speaking degrees. the impure system is necessary for increasing the will to receive so that afterwards, using the aim to bestow it will be filled with light precisely according to its intensity. 12 of 273 chapter 1.3 the evolution of the soul a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest, with all the zest, the eagerness and willingness to change we can recruit; a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality. it is called the point in the

understand and realize our true essence, and that is to embark on a spiritual quest, with all the zest, the eagerness and willingness to change we can recruit; a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality. it is called the point in the heart. that place is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes man along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on somewhere, even though it is still not a real soul. when one begins to work on the spiritual side of himself, one s point gradually expands and grows. however, it remains dark, because one feels a greater and greater d

the problems that arise in corporeal relationships by knowing the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need and desire for him and would never be able to advance. if the soul of the first man hadn t been broken, it would remain a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces. only after the unification will the pieces unite with the creator. the work is basically the correction of our approach to what we receive from the creator, and the consequence of that work is the unific

THE SHADOWED ONES

f earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never unify your divine being in a faith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into the unknown and feared. i am that demon which

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

ttica by the blue agean sea. yet those who would drink deeper of the wine of this magical eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood. and they are: aceldama. the tale of archais. songs of the spirit. jezebel. an appeal to the american people. jephthah. the mother fs tragedy. the soul of osiris. carmen saeculare. tannhauser. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of al

lumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this int

ds is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is lost, and, as a flash of lightning, it must he vivid, bright, flaming for a moment, awful, eloquent, rushing from the darkness of night through the flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any

rther on in the same series of poems a sudden whirring sense of madness is produced by introducing the word glunatic h into an otherwise regular line: silence, deep silence. not a shudder stirs the vast demesne of unforgetful space, no comet fs lunatic rush: no meteor whirs, no star dares breathe *the temple of the holy ghost, vol. i, p. 209. again, in such lines as: secure the sacred fastness of the soul, uniting self to the absolute, the whole *mysteries: lyrical and dramatic, vol. i, p. 107. our ears tell us at once that the extra half-step is intentionally introduced. whilst in such a line as: and loving servant of my lady and lord *mysteries: lyrical and dramatic, vol. i, p. 98. they do not. the gy h in lady might by some be considered an admissible elision with the gand. h but i myse

h leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they pa

THE TAROT OF C C ZAIN

f isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth ca

lobe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle

lization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perfect solid, signifies labor which has reached completion. the cat, pictured on the side of the stone, indicates that the vision of the soul penetrates the illusions of matter. the sovereign's helmet is an emblem of force conquered by power. the ruler is in possession of the scepter of isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates

the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau

e emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts it

THE WITCH CULT OF ZOS VEL THANATOS

nore this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and b

ach with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always

THE ABYSS AND TABAET

gs which hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts including that of the enemy ahriman. in early zoroastrian times it was considered that demons or daevas held sway over man, even making their abode in the body. the word for this is katag nafsh meaning abode in the soul. from a left hand path perspective, this act is of initiation and should not be avoided. the denkard describes a secret of the luciferian power in this world: ahriman should be thus cast out from the world; everyone for the sake of self shall extract (him) from the body, since ahriman has his abode in human bodies in this world. consequently, when he has no lodgment in the bodies of men

THE BOOK OF GATES

ulations of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he p. 27 maketh him to turn aside out of the way for him, from the secret place of osiris, when this god maketh his way through this city in the form of the serpent mehen. whosoever shall know this upon earth, the serpent neha-hra shall not drink his water, and the soul of him that knoweth it shall not be evilly entreated by the gods who are in this circle; and whosoever knoweth it the crocodile ab-shau shall not devour his soul. khesef-hai-heseq-neha-hra is the name of the hour of the night which guideth this great god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of t

ed thee at the head of the living doubles (kau, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, before the beautiful god, the lord of ta-tchesert" ix. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, whose word is maat [the chapter of causing the soul to be united to its body in the underworld] 1 hail, ye gods who bring (anniu [hail] ye gods who run (pehiu [hail] thou who dwellest in his embrace, thou great god, grant thou that may come unto me my soul from wheresoever it may be. if it would delay, then lot my soul be brought unto me from wheresoever it may be, for thou shalt find the eye of horus standing by thee like those watchful g

brought unto me from wheresoever it may be, for thou shalt find the eye of horus standing by thee like those watchful gods. if it lie down, let it lie down in annu (heliopolis, the land where [souls are joined to their bodies] in thousands. let my soul be brought p. 67 unto me from wheresoever it may be. make thou strong, o guardian of sky and earth, this my soul. if it would tarry, do thou cause the soul to see its body, and thou shalt find the eye of horus standing by thee even as do those [gods who watch "hail, ye gods who tow along the boat of the lord of millions of years, who bring [it] into the upper regions of the tuat, who make it to pass over nut, and who make the soul to enter into its sahu (i.e, spiritual body, let your hands be full of weapons, and grasp them and make them sha

of the lord of millions of years, who bring [it] into the upper regions of the tuat, who make it to pass over nut, and who make the soul to enter into its sahu (i.e, spiritual body, let your hands be full of weapons, and grasp them and make them sharp, and hold chains in readiness to destroy the serpent enemy. let the boat rejoice, and let the great god pass on in peace, and behold, grant ye that the soul of osiris, king men-maat-ra, whose word is maat, may emerge from the thighs [of nut] in the eastern horizon of heaven, for ever and for ever" x. osiris, the king, the lord of the two lands, men-maat-ra setep-[en]-ra, whose word is maat, the son of ra, loving ptah-sekri, the lord of diadems, seti mer-en-ptah, whose word is maat, saith-"o ye shennu beings, go ye round behind me, and let not

s who bear up his boat of the earth, and who lift up the bark of the tuat, may there be support to your forms and light unto your bark. holy is he who is in the boat of the earth. i make to go back the bark of the tuat which beareth my forms (or, attributes, and verily i travel into the hidden habitation to perform the plans which are carried out therein' ennurkhata, ennurkhata [saith 'praised be the soul which the double bull hath swallowed, and let the god be at peace with that which he hath created" the effect of the above words is to allow the sun-god and his boat to pass through the double bull-headed p. 107 [paragraph continues] boat of the earth without any let or hindrance, and when he has done this "these gods (i.e, the four gods at the other end of the boat of the earth) say to r

THE SECRET RITUALS OF THE OTO

taeon for artemis. consider of this. vii of certain greek rites among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false christianity, is hidden the wheat of demeter. and even as the muslim trust to be united by death to the hur al ayn of paradise, so do these others yet think that earthly marriage is but fornication, for that death is a nuptial wherein the soul is united to that god or goddess to whom on earth his lust aspired. thus, even in the embraces of their lovers, their hearts were fixed on artemis or on aphrodite or on ares or on apollo, as the inner tendency urges and the intuition thereof proclaims. consider of this. viii file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (5 of 12 [12/28/2001 2:

e ix, but for its own sake, and the practical and permanent value of its effects is a lesser work to be undertaken by epopts and how much more by pontiffs! of the illuminati. and this work is threefold. i. devotion to the highest intensified on all planes until it culminates in conjugal union ratified by every god so firmly that death itself is the gate to its fullest and permanent enjoyment. and the soul is to beget itself as a child for a new incarnation upon the body of the great goddess. as it is written, so be it spoken unto you! o thou who hast formulated thy father and made fertile thy mother! ii. acceptance of the devotion of a lower or partial being such as a nymph or elemental in such wise that it is thereby redeemed and made a perfect soul through the death which it must pay as

that assault of thee, o titan, son of earth! or at the least, this being denied thee, yet all thy life in heart and spirit being hers, thy death shall be the consummation of these betrothals, an entry into the closed palace of thy lady. and of such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of

te of the highest, too exalted for the vulgar even of our holy and illuminated brethren. and in its profanation it cometh forth from the demon and is manifested in all uncleanness, even as it is written demon est deus inversus. yet is it, albeit limited and unable to proceed from life to life, the highest of all means of grace, for as wine is to water so is it unto the others in its exaltation of the soul of man; and whoso mastereth the same, even he is found worthy of rule. this was the secret of the strength of our grand master caius julius caesar, this of our brother richard wagner that was grand organist in bavaria, and of so many others, whose fame is eternal without our order as within, that they are as the stars of heaven for multitude and glory. to this aspire ye above all things;

.g.c. of g.l. and s.g.c. the most holy supreme kings x that rule in every land. of the name of god i beseech you to understand, very illustrious sir knights and perfectly illuminated brethren, that this secret dependeth first and last upon the one most high. he is not one whom our minds may apprehend; and although our hearts dissolve in love, we may not attain to him, for he abideth as the sun of the soul, that reflecteth him indeed, but absorbeth him not. now he is the father that createth, the word that transmitteth, and the spirit that receiveth, as also the spirit proceeding from the father is the essence that writeth the father to the son; and this mystery is concealed in many sacred names that have been revealed to you, very illustrious sir knights and perfectly illuminated brethren

THE HOLY BIBLE KING JAMES VERSION

eld: and jacob held his peace until they were come. 34:6 and hamor the father of shechem went out unto jacob to commune with him. 34:7 and the sons of jacob came out of the field when they heard [it] and the men were grieved, and they were very wroth, because he had wrought folly in israel in lying with jacob s daughter; which thing ought not to be done. 34:8 and hamor communed with them, saying, the soul of my son shechem longeth for your daughter: i pray you give her him to wife. 34:9 and make ye marriages with us [and] give your daughters unto us, and take our daughters unto you. 34:10 and ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. 34:11 and shechem said unto her father and unto her brethren, let me find grace i

he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 7:17 but the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 7:18 and if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 7:19 and the flesh that toucheth any unclean [thing] shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 7:20 but the soul that eateth [of] the flesh of the sacrifice of peace offerings, that [pertain] unto the lord, having his uncleanness upon him, even that soul shall be cut off from his p

of it shall bear his iniquity. 7:19 and the flesh that toucheth any unclean [thing] shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 7:20 but the soul that eateth [of] the flesh of the sacrifice of peace offerings, that [pertain] unto the lord, having his uncleanness upon him, even that soul shall be cut off from his people. 7:21 moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing] and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the lord, even that soul shall be cut off from his people. 7:22 and the lord spake unto moses, saying, 7:23 speak unto the children of israel, saying, ye shall eat no manner of fat, of ox

ses, saying, 7:23 speak unto the children of israel, saying, ye shall eat no manner of fat, of ox, or of sheep, or of goat. 7:24 and the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. 7:25 for whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the lord, even the soul that eateth [it] shall be cut off from his people. 7:26 moreover ye shall eat no manner of blood [whether it be] of fowl or of beast, in any of your dwellings. 7:27 whatsoever soul [it be] that eateth any manner of blood, even that soul shall be cut off from his people. 7:28 and the lord spake unto moses, saying, 7:29 speak unto the children of israel, saying, he that offereth the sacrifi

[there be] of the house of israel, or of the strangers that sojourn among you, that eateth any manner of blood; i will even set my face against that soul that eateth blood, and will cut him off from among his people. 17:11 for the life of the flesh [is] in the blood: and i have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul. 17:12 therefore i said unto the children of israel, no soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 17:13 and whatsoever man [there be] of the children of israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. 17:14

TURNER ROBERT ARBETEL OF MAGICK

, to the bringing forth of such effects as are wonderful to those that know not their causes. 3 in all these, zoroaster was well learned, especially in the first and highest: for in his oracles he confesseth god to be the first and the highest; he believeth of the trinity, which he would not investigate by any natural knowledge: he speaketh of angels, and of paradise; approveth the immortality of the soul; teacheth truth, faith, hope, and love, discoursing of the abstinence and charity of the magi. of this zoroaster, eusebius in the theology of the phoenicians, using zoroaster s own words: h c ad verbum scribit (saith eusebius) deus primus, incorruptibilium, sempiternus, ingenitus, expers partium sibi ipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pa

desires of thy minde in the lord, to whom thou trustest. the fifth septenary aphorism 29. as our study of magick proceedeth in order from general rules premised, let us now come to a particular explication thereof. spirits either are divine ministers of the word, and of the church, and the members thereof; or else they are servient to the creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. and there is nothing done, whether good or evil, without a certain and determinate order and government. he that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will. therefore let every one compare his ends with the word

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ng reckoned the best and most prolific of the subordinate elements,2 upon which the spirit of god, according to moses, or the plastic nature, according to the platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the use of water in baptism, which was to regenerate, and, in a manner, new create the person baptised; for the soul, supposed by many of the primitive christians to be naturally mortal, was then supposed to become immortal. 4 upon the same principle, the figure of pan,5 is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element upon which it acted; for water was considered as the essence of the passive principle, as fire was of the

tive; the one being of terrestrial, and the other of thereal origin. hence, st. john the baptist, who might have acquired some knowledge of the ancient theology, through its revivers, the eclectic jews, says: i, indeed, baptise you in water to repentance; but he that cometh after me, who is more powerful than i am, shall baptise you in holy spirit, and in fire:6 that is, i only purify and refresh the soul, by a communion with the terrestrial principle of life; but he that cometh after me, will regenerate and restore it, by a communion with the thereal principle.7 pan is 1 ver. 703. 2 pindar, olymp. i. ver. 1. diodor, sic. lib. i. p. 11. 3 il. x, ver 246, and f, ver. 196. 4 clementina, hom. xii. arnob. adv. gentes, lib. ii. 5 see plate v. fig 1. the original is among the antiquities found i

ract thought, too steady to be interrupted by any worldly incidents, or disturbed by any transitory affections, whether of mind or body. but as such a life is not in the 1 see plate xi [and xxiv] 2 sonnerat, voyage aux indes, t. 1 p. 180. 3 niebuhr, voyages, vol. ii. p. 17. of priapus 49 power of any but a brahman, inferior rewards, consisting of gradual advancements during the transmigrations of the soul, are held out to the soldier, the husbandman, and mechanic, accordingly as they fulfill the duties of their several stations. even those who serve other gods are not excluded from the benefits awarded to every moral virtue; for, as the divine teacher says, if they do it with a firm belief, in so doing they involuntarily worship even me. i am he who partaketh of all worship, and i am their

appy) to the palace of valhala.1 it seems that the attributes of the deity which the greeks represented by the mythological personages of vulcan and mercury, were united in the celtic mythology. c sar tells us that the germans worshipped vulcan, or fire, with the sun and moon; and i shall soon have occasion to show that the greeks held fire to be the real conductor of the dead, and emancipator of the soul. the sernians, bordering upon the samnites, a celtic nation, might naturally be supposed to have adopted the notions of their neighbours, or, what is more probable, preserved the religion of their ancestors more pure than the hellenic greeks. hence they represented vulcan, who, from the inscription on the exergue of their coins, appears to have been their tutelar god, with the characteris

attributes, they were properly opposed to the emanations of the destructive. the lacedemonians used to beat a pan or kettledrum at the death of their king,5 to assist in the emancipation of his soul at the dissolution of the body. we have a similar custom of tolling a bell on such occasions, which is very generally practised, though the meaning of it has been long forgotten. this emancipation of the soul was supposed to be finally performed by fire; which, being the visible image and active essence of both the creative and destructive powers, was very naturally thought to be the medium through which men passed from the present to a future life. the greeks, and all the celtic nations, accordingly, burned the bodies of the dead, as the gentoos do at this day; while the egyptians, among whom

TYSON DONALD NEW MILLENNIUM MAGIC

from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- casts and rebels against society, in mu

. it offers no dogma, but the means to awaken the center of spirit that exists within each human being. the spiritual heart binds the loose spokes of life together and gives cohesion and purpose where before there was only a vacuum of doubt and confusion. more than this, magic makes it possible to use the limitless potential of spirit to reshape the world in accordance with the fondest desires of the soul. it goes beyond the conventional aspirations of religion, which has traditionally been concerned with escaping from the torment of the world into the bliss of heaven. yet it does not fall into the delusion of science, which tries to make a heaven out of concrete and steel. in magic, heaven and earth are recognized as one all-pervading, timeless unity. no one can flee the world, because th

sophy [1533, translated by james freake [1651, edited by donald tyson, llewellyn publications, st. paul, 1993, page 3) to open a spinning vortex upon the source of all being, to reach through like a modern prometheus and cup in the naked hand a portion of the very fire of cre- ation, and then to carry that blaze of glory back into everyday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polar

tion is a vexing one to eastern minds. since the con- cept has not been a part of the western psyche since the advent of the christian era, it seldom troubles practitioners of the hermetic art unless they have steeped themselves in buddhist or hindu philosophy. however, it is useful to place rein- carnation in the context of the unmanifest. there are two views of reincarnation. the first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the events of past lives. this is a vulgar superstition that no educated buddhist would tolerate for an instant, yet it is held by the vast majority of people. the more enlightened opinion is that the soul is mortal and perish

that this was the mechanism by which the sense of sight operated-that through the eye was put forth a power that touched the object looked upon. only when science began to analyze the nature of light was this idea displaced and ridiculed. the eye was then seen as a passive receptacle, a kind of window through which light entered. the poet and mystic william blake wrote: this life's dim windows of the soul distorts the heavens from pole to pole and leads you to believe a lie when you see with, not thro, the eyes blake knew that passive seeing is a pernicious delusion; and that if human beings believe themselves detached from the things they look upon, they must also believe many other fictions destructive of the truth. the view of science is most useful in scientific matters. but in magic t

TYSON DONALD SOUL FLIGHT

tral body xvi soul flight in charge of the experiments thought that their travelers were viewing the actual physical environments to which they were sent, when they were actually seeing distorted astral reflections of those environments constructed in the mind. little wonder the results of the experiments tended to be uneven. reasons for writing this book there is no underlying difference between the soul flights of prehistoric shamans and the remote viewing used in the secret government intelligence-gathering projects of the cold war. astral travel has always been with us from our earliest beginnings as an intelligent species. it expresses itself in such diverse forms as lucid dreaming, near-death experiences, alien abductions, the bilocation of saints, doppelgangers, remote viewing, and

to enter it, we need only alter our level of consciousness. then we discover to our delight that we have no need to travel out of ourselves because we were there within the astral landscape all along, but did not know it. astral projection is a process of opening the eyes inward. it is attainable by everyone, because everyone possesses the astral world within themselves. what was accomplished by the soul flights of shamans thousands of years ago can be experienced today. whether or not an individual claims that birthright depends on expectation, belief, and persistent practice. no one can prevent you from entering the astral world if you are determined to do so. how to use this book the first part of this book relates the history of astral travel through the ages, beginning with the ritua

floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to bring the newly dead back to life. such descents were considered dangerous by shamans, and few records of the rituals they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he

k, he was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4. deren, divine horsemen, 36. of the dead, erlik khan, to whom he uttered a prayer. if the prayer was accepted, he was permitted to return to the urface. sometimes a shaman who went down to rescue the soul of one who had died was not so fortunate. there is a tale in the chronicon norvegiae of a shaman who attempted to bring back the soul of a woman who had suffered a sudden death. in the middle of this work, a severe wound appeared on the shaman's abdomen and he fell lifeless to the ground. a second shaman revived the woman. she related how she had seen the astral spirit of the first shaman

ion."w i tc hes were solitary practitioners of their shamanic traditions, or at most family practitioners, and never met in large groups. however, it is possible that the story of the blocula as an astral place was derived by the inquisitors from some traditional belief among swedish witches, perhaps a belief that descended from a pagan myth of paradise. methods of flight an interesting aspect of the soul flight of traditional european witches is the methods supposed to have been used to carry them through the air. citing nicolas remy's demonolatry as his source, guazzo mentions numerous forms of transportation- 23. robbins, 288. 24. hansen, witch's garden, 87. 25. robbins, 414-5. 26 soulflight but it must be known that before they go to the sabbat they anoint themselves upon some part of

TYSON DONALD THE MAGICAL WORKBOOK

where for a time they become a part of us. lower spirits such as demons or elemental ar e evoked outside the circle, beyond the boundary of the self, usually into a triangle. we invoke spirits to acquire their wisdom and authority for the purposes of improving our nature and commanding lower spirits; we evoke spirits to use them for manifest or material ends. invocation of higher spirits elevates the soul, but invocation of lower spirits would degrade and endanger the soul, which is why lower spirits are evoked outside the circle. the role of the circle is primarily defensive during evocation. lower spirits may be defined as spirits that dwell below the sphere of the moon. these include all earthly spirits of particular objects or places, such as spirits of woodlands, stones, trees, meadow

saturn, and the sphere of the fixed stars, or zodiac. this traditional division of the world into successive shells or spheres about the earth should be understood in a symbolic sense. lower spirits are those involved with the senses, emotions, desires, health of the body, and physical substances. higher spirits are concerned with aspirations, intuition, inspiration, ideals, morals, destiny, and the soul. in general, lower spirits are of a materialistic nature, higher spirits are of a spiritual nature. the moon is the portal between the earthly realm 304 moving exercises and the higher spheres, and as a result, lunar spirits are concerned with fantasies, dreams, illusions, delusions, manias, obsessions, and mental health, and partake of a mixture of the lower and higher natures. if you ha

TYSON DONALD THE POWER OF THE WORD

the ritualist. while wearing the god-form, the ritualist retains only a detached self-awareness. his or her emotional responses, cogitations, sensations, impulses and motivations are all those of the god or goddess assumed. ideally, when the ritualist looks into a mirror during the invocation, he or she sees, not his or her own features, but the face of the god. by repeatedly assuming a god-form, the soul of the ritualist is tuned to resonate harmonically with that god. this process works by the same fundamental magical principle expressed by avicenna that i quoted earlier "when a thing standeth long in salt, it is salt" by repeatedly experiencing the thoughts, emotions, attitudes, impulses, beliefs, sensations, and urges of a god as our own, we can gradually evoke these same thoughts and

d his famous sermon on the mount. in revelation 11:6, these two olive trees have the power to shut up the rain and withhold it from the earth. that is why in the key they are given "vessels to water the earth with her creatures" the earth is personified as a female spirit; more than this, she is a mother goddess who generates living things in her womb. the creatures of the earth are her children. the soul of the world (anima mundi) figures prominently in greek philosophy, and from this source found its way into the hermetic mysticism of the renaissance. this image of the earth as a fertile mother becomes very important in the key of the thirty aethers. the "continually burning lamps" may be a reference to the seven lamps of fire burning before the throne of god (rev. 4:5. this ties in nice

d in your creation" meaning that the fulfillment of the destiny of the spirits of the fourth angle is itself a form of worship. by doing what they were created to do, the spirits commune with their creator. this wording is ambiguous and can be taken two ways: that the works of the spirits will praise god, or that god will praise the spirits for their works. since prayer is a union with god, where the soul of the individual is dissolved and lost in the infinite sea of divinity, both these interpretations are equally valid. the spirits praise god, and god praises the spirits, because in the fulfillment of the work of the spirits they become indistinguishable from god. the seventh key the east is a house of virgins singing praises amongst the flames of the first glory, wherein the lord hath o

ich millstones turned, the frames of houses, and the keels and ribs of ships. thus the oak is an excellent tree from which to construct the axle of the universe. when we consider that mistletoe is a symbol of life, we can appreciate how perverse is the imagery in the key of "nests" upon the tree of life which lament the sorrow "laid up" or reserved, for the goddess of the earth, she who is called the soul of the world. these nests "vomit out the heads of scorpions and live burning] sulphur mingled with poison" the seven woes that afflict the soul of the world as a punishment for her "iniquities" proceed out of the twenty-two nests of lamentation upon the branches of the northern oak. there is clearly a correlation here between the seven woes of the key and the seven woes that accompany the

in revelation 10:1, where it wreaths the head of the seventh angel, who is another embodiment of the heavenly christ and who shall announce the end of the world "but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets (rev. 10:7. 216 tetragrammaton there is good reason to believe that the soul of the world, who receives such vilification and dire warnings in the keys, is the same as "mystery, babylont he greatt, he mothero f harlots and abominationofs the earth"(r ev. 17:5. the fact that the lady babylon is called the mother of the abominations of the earth is significant, since in the key is written "woe be to the earth, for her iniquity is, was, and shall be, great" aleister

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

al benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than

UNLEASHING THE BEAST

states, randolph began to teach a form of sexual magic that would have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual aims of divine insight, but he can also a

WAITE ASPECTS OF MASONIC SYMBOLISM

nd symbolism, of new birth, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authorit

r and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and appli

urn and corner of the remote roads and pathways of eastern philosophies. it is in little books of unknown authorship, treasured in monasteries and most of which have not entered into knowledge, except within recent times. the place of darkness the experience is in a place of darkness, where, in other symbolism, the sun is said to shine at midnight. there is afterwards that further state, in which the soul of man returns to the normal physical estate, bringing the knowledge of another world, the quest ended for the time being at least. this is compared to resurrection, because in the aftermath of his experience the man is, as it were, a new being. i have found in most mythological legends that the period between divine death and resurrection was triadic and is spoken of roughly as three day

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

back (anan) the northern peoples, therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. he must proclaim that the soul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must

was probably composed under the xviiith dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by egyptian theologians at the head of all the gods. though unseen in the temples, his presence filled all egypt, and his body formed the very substance of the country. he was the god of all gods and the governor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, herakleopolis, hermopolis, abydos, and the region of the first cataract, and so. he embodied in his own person the might of ra-tem, apis and ptah, the horus-gods, thoth and khnemu, and his

era. i came into being from out of primeval matter, and from the beginning i appeared under the form of the multitudinous things which exist; nothing whatsoever existed at that time in this earth, and it was i who made whatsoever was made. i was one: by myself, and there was no other being who worked with me in that place. i made all the things under the forms of which i appeared then by means of the soul-god which i raised into firmness at that time from out of nu, from a state of inactivity. i found no place whatsoever there whereon i could stand, i worked by the power of a spell by means of my heart, i laid a foundation [for things] before me, and whatsoever was made, i made. i was one by myself, and i laid the foundation of things [by means of] my heart, and i made the other things whi

ed one himself (i.e, ra) embraced) the god nu, and spake unto the gods who came forth in the east of the sky "ascribe ye praise to the god, the aged one, from whom i have come into being. i am he who made the heavens, and i (set in order [the earth, and created the gods, and] i was with them for an exceedingly long period; then was born the year and. but my soul is older than it (i.e, time. it is the soul of shu, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep in mount bakhau (i.e, the mount of sunr

, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep in mount bakhau (i.e, the mount of sunrise, and it is the soul of ra which pervadeth the whole world [fn#65] there are mistakes in the text here. whosoever sayeth [these words] worketh his own protection by means of the words of power "i am the god hekau (i.e, the divine word of power, and [i am] pure in my mouth, and [in] my belly [i am] ra from whom the gods proceeded. i am ra, the light-god (khu" when thou sayest [this, stop forth in the evening a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (ignis, fire; a (aqua) water; o (origo, principle, spirit

editaci n) quer is la ciencia de jinas. recordad que ten is una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of the world and the extraordinary play3 of the sephiroth in god and in man through the thirty two paths of wisdom. the entire science of the sephiroth is hidden within the sexual mysteries. the soul has three aspects: 1. nephesh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four

ple elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses the magical power of the triangle of these principle elements: i ignis fire a aqua water o origo spiritual principle i. a o is the supreme mantra of the arcanum a.z.f. whosoever wants to raise the soul of the world through the medullar channel must work with the sulfur (fire, with the mercury (water) and with the salt (philosophical earth. it is only in this way that one can be born in spirit and in truth. 3 jeugo extraordinerio is literally extraordinary game arcano iii recordad, el sepher yetzirah describe en forma maravillosa todos los esplendores del mundo y el juego extraordinario

os acudir n al llamado. 24 the sulfur (fire) totally burns without leaving any residuals. sulfur is the shin of the zohar. the water (the ens-seminis) is the mem of the zohar. by means of successive transmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned

ucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning star in the right hand of the verb. many times a man or a woman in search of the divine torch of truth arrives at any gnostic lumisial; apparently the newly arrived is now a beginner, however, the brethren ignore what the soul of that person is; he or she can be a bodhisattva (the human soul of a master) that wants to return to his own father who dwells in secret. thus, the brethren become overwhelmed when something superior occurs to the apparent beginner, then they say: we, who are older in these studies, are not passing through what this beginner is now passing through, thus, they ask themselves: how is it p

WESTERN MANDALAS OF TRANSFORMATION SR AL

no charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. the famous qabalistic teacher israel regardie used to repeat the old maxim "enflame thyself with prayer" our spiritual life or our magical life is most effective when it comes from the heart, from the soul, even from the guts. we have said that symbol has this wonderful ability to attract the energy of the image it represents. in case's interpretation, the image makes a suggestion to subconsciousness, whereupon you have set up a relationship between consciousness and subconsciousness. this is a basic jungian concept now used in a variety of ways, e. g, active imagination. it is also the pri

start repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however, because its form is as yet unrevealed. we are including it only because the time is appropriate for the release of certain daath energies for those who are ready. i

moon the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the moon. she represents the unconscious wellspring, renewing all people, regardless of race, gender or religious affiliation with her intoxicating inspirations. as renewing and transforming anima, she immerses us in the bath of regeneration. she is the fecundating power of spirit. the moon is als

useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, o

strated in various places in this book. another, for those who associate the letters with the tarot keys, is to translate the number sequences into archetypes and see what they reveal. in this case we could first meditate on kether (number one, then move to eleven, 121, and 111. eleven is made of two hebrew letters, yod and aleph (ten and one. these make the root la, which means "the movements of the soul which spring from admiration and astonishment (d'olivet, p. 362. it gives rise to our modern expression oh! which usually happens when we are completely awakened to a new level of understanding. because this root is composed of vowel sounds that compose the divine names (ihvh and ahih, it would be an appropriate mantra to chant or meditate on. it is the number of daath itself, the kamea t

WICCA WITCHCRAFT TODAY

thus it would seem that old ideas continued for a long time. this bronze age witch was evidently an important person, and the cures she used are practically the same as danish folk charms today, so it is at least conceivable that other knowledge might also survive. the scandinavian sagas show striking resemblances to the european witch beliefs of today, riding on staffs, wild waving hair, sending the soul out of the body, changing of shapes and many other things. the religion of the ancient celts was quite different from the scandinavian, but the druids were, priests, doctors and teachers causing good or bad harvests, making women and cattle fruitful, and causing a magic (hypnotic) sleep. the accounts of both latin and gaelic writers give us a fair idea of the high estimation the natives h

ry was that it was coined from the first letters of the following sentence written backwards: templi omnium hominum pacis abbas: the father of the temple of universal peace among men. now could this word have been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever he cannot understand certain incidents (see the high history of the holy grail; also j.s.m. ward, the hung society, for full details) now this secret castle was said to be in a far land and to belong to the templars. to reach it you had to undergo trials o

ansformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a dionysiac mask. silenus turns to the neophyte, identif

ery few. at least that is what i think, and i would like comments on this. but in their true state i think the mysteries were really good. porphyry, iamblicus, synesius, all refer to them and their objects and revelations 'of what the disease of the spirit consists, from what cause it is dulled, how it can be clarified, may be learned from their philosophy. for by the lustrations of the mysteries the soul becomes liberated and passes into a divine condition of being, hence disciplines willingly endured become of far greater utility for purification' says plato. he continues 'on entering the interior part of the temple, unmoved and guarded by the sacred rites, they genuinely receive into their bosoms divine illumination, and divested of their garments they participate of the divine nature'

the irish coven seemingly use them and they are used in voodoo. knowing how the rites in england work, these practices would be useless in any i know, so presumably there are totally different rites of which my friends know nothing. the essence of magic is usually to raise power, then to use or control it. i can understand its being thought that killing something might release power or force, if the soul is force, but i do not understand how one would control or use it. freshly shed blood might contain some vital power, which would exude slowly, and that blood might increase the power; but if this were the case, i should expect to hear that the municipal slaughterhouse men were setting up as magicians. when i hear of this, i will believe in the power of blood. i know the bacchantes were s

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

spokes block of wood water counting words traveling sayings of confucius confucius the man on learning reciprocity religion gentlemen from the old testament psalm 104 psalm 8 from the new testament sermon on the mount i corinthians 13 sayings from the zoroastrian prayer for guidance sayings of mohammed morning star overwhelming sayings of the unitarians out of the stars sayings of baha u llah on the soul sayings from the poets a faery song the prophet fergus and the druid sayings of the psychologists green book volume two celtic, native american,african, hindu& greek writings english poetry stopping by the woods jabberwocky welsh and irish poetry the waterfall sadness in spring rain outside winter and warfare mountain snow bright trees spoils of annwn cad goddeau leadership sunshine throu

druid or of all reformed druids. they are exercises and words to be thought upon and not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive imm

must from their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind disobedience to the state s decree, shall always excommunicated be; and interdicted thus, the wretch shall roam, secluded from society and home: devoid of trust in the most trifling cause, and unprotected by the injured laws. when danger calls, and delegates should meet, let not the senate wait for tar

time; this is the marvel of space; out of the stars swung the earth; life upon earth rose to love. this is the marvel of man, rising to see and to know; out of your heart, cry wonder: sing that we live. selections from: robert t. weston, out of the stars. unitarian- universalist hymnbook commission, hymns for the celebration of life. boston, beacon press, 1964, no. 345. sayings of baha u llah (on the soul) consider the sun when it is completely hidden behind the clouds. though the earth is still illumined with its light, yet the measure of light which it receiveth is considerably reduced. not until the clouds have dispersed, can the sun shine again in the plenitude of its glory. neither the presence of the cloud nor its absence can, in any way, affect the inherent splendor of the sun. the

senthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.7-8 (the prophet) and an old priest said, speak to us of religion. and he said: have i spoken this day of aught else? is not religion all deeds and all reflection, and that which is neither deed nor reflection, and that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom? who can separate his faith from his actions, or his belief from his occupations? who can spread his hours before him, saying, this for god and this for myself; this for my soul, and this other for my body? all your hours are wings that beat through space from self to self. he who wears his morality but as his best garment were better n

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, moon, venus and mercury. 21. to this aristotle objected, but perhaps the difficulty might be solved. in this sublunary sphere, all things are not commensurate, nor is everything sensible to everybody alike. animals can be scented, and their presence definitely known, by dogs when at great distances from them, and when man is in complete ignorance of their existence. some of the ancients thought the soul had three vehicles--the terrestrial body, an aerial one in which it is punished, and an ethereal one, luminous and celestial, in which the soul abides when in a state of bliss. it may be that some one, by purification of the senses, by hereditary magical power, or by probity, or by the sacred operations of his religion, may perceive, with a terrestrial body laid aside, things imperceptibl

mum triplici diversa colore. the druids also paid a constant respect to this number and even their poems are noted as being composed in triads. it is not necessary here to enlarge upon the transcendent importance of the christian trinity. in old paintings we often see a trinity of jesus with john and mary. in the timaeus of plato, the divine triad is called theos--god, logos--the word and psyche, the soul. indeed it is impossible to study any single system of worship throughout the world, without being struck by the peculiar persistence of the triple number in regard to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity, a deity of 3 powers, or a family relationship of 3 per

s of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to h

irst passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to heber the kenite. the soul of jael passed to eli. some souls of pious jews pass into the persons of the gentiles, so that they shall plead for israel. some evil hebrew souls have passed into animals, as that of ishmael into the she-ass of balaam, and later into the ass of rabbi pinchas ben yair. the soul of a slanderer may be transmigrated into a stone, so as to become silent; and the soul of a murderer into water

mal, the rational, irascible and epithymetic soul, and the body they live in. the 10th tetractys is of the seasons of the year, spring, summer, autumn and winter. the 11th tetractys is of the ages of man, the infant, the lad, the man and the senex. and all are proportional one to another, and hence they said, all things are assimilated to number. they also gave a fourfold distribution of goods to the soul and body, to the soul, prudence, temperance, fortitude, justice; and to the body, acuteness of senses, health, strength and beauty. 52. the objects of desire are 4, viz, prosperity, renown, power and friendship. the celebrated 4 causes of aristotle may be mentioned here: divinity as the cause by which; matter--from which; form--through which; effect with reference to which; numbers--th ei

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

comprehension, i.e, wholly distinct from, and superior to, ratiocination. the chald ans recognised three modes of perception, viz, the testimony of the various senses, the ordinary processes of intellectual activity, and the intelligible conceptions before referred to. each of these operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. the anatomy of the soul was, however, carried much farther than this, and, although in its ultimate radix recognised as identical with the divinity, yet in manifested being it was conceived to be highly complex. the oracles speak of the "paths of the soul" the tracings of inflexible fire by which its essential parts are associated in integrity; while its various "summits "fountains" and "vehicula" are all tracea

every plane, is directly controlled by the "revolution of the name" that name is associated with the thers of the elements and is thus considered as a universal law; it is the power which marshals the creative host, summed up in the demiurgus, hypezokos, or flower of fire. reference may here be made to the psychic anatomy of the human being according to plato. he places the intellect in the head; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intel

re; it is probable that by the lunar sphere was meant something more than the orb of the moon, the whole sublunary region, of which the terrestrial earth is, as it were, the centre. at death, the rational soul rose above the lunar influence, provided always the past permitted that happy release, great importance was attributed to the way in which the physical life was passed during the sojourn of the soul in the tenement of flesh, and frequent are the exhortations to rise to communion with those divine powers, to which nought but the highest theurgy can pretend "let the immortal depth of your soul lead you" says an oracle "but earnestly raise your eyes upwards" taylor comments upon this in the following beautiful passage "by the eyes are to be understood all the gnostic powers of the soul

d frequent are the exhortations to rise to communion with those divine powers, to which nought but the highest theurgy can pretend "let the immortal depth of your soul lead you" says an oracle "but earnestly raise your eyes upwards" taylor comments upon this in the following beautiful passage "by the eyes are to be understood all the gnostic powers of the soul, for when 6 of 13 these are extended the soul becomes replete. with a more excellent life and divine illumination; and is, as it were, raised above itself" of the chald an magi it might be truly said that they "among dreams did first discriminate the truthful vision" for they were certainly endowed with a far reaching perception both mental and spiritual; attentive to images, and fired with mystic fervours, they mere something more t

ic fervours, they mere something more than mere theorists, but were also practical exemplars of the philosophy they taught. life on the plains of chald a, with its mild nights and jewelled skies, tended to foster the interior unfoldment; in early life the disciples of the magi learnt to resolve the bonds of proscription and enter the immeasurable region. one oracle assures us that "the girders of the soul, which give her; breathing, are easy to be unloosed" and elsewhere we read of the "melody of the ether" and of the "lunar clashings" experiences which testify to the reality of their occult methods. the oracles assert that the impressions of characters and other divine visions appear in the ether. the chald an philosophy recognized the ethers of the elements as the subtil media through wh

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

on time are apprehended, that is, memory of past experiences, perception of present sensations, and expectation of future events are discerned only from the present. in a sense, then, the only time that is real is the present. in augustine s own language, perhaps it would be exact to say: there are three times, a present of things past, a present of things present, a present of things to come. in the soul there are three aspects of time, and i do not see them anywhere else. the present considering the past is memory, the present considering the present is immediate awareness, the present considering the future is expectation. 44 augustine challenged the customary way of referring to three temporal tenses, for, in his opinion, past and future are only real as they are experienced in the pre

lenged the customary way of referring to three temporal tenses, for, in his opinion, past and future are only real as they are experienced in the present in the one case as recollection and in the other as anticipation. in a move that had major ramifications in the history of philosophy, especially in the philosophical phenomenology formulated by husserl, augustine, following plotinus, identified the soul as the place of time or, to be more specific, time is defined as a quantity in the soul (distentio ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in

book xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sketches from below a libidinal-ontological constitution of temporality. 47 leaving aside the provocative characterization of time in the conclusion of lyotard s remark, for our purpose what is most significant is the recognition of the impact of augustine s demarcation of the soul as the site of temporal constitution on the phenomenological conception of time proffered by husserl. time, for augustine, is indicative not of external objects but of the psychic mode through which these objects are represented in the human mind. the measurement of time, accordingly, applies to what endures in the consciousness of the present, not to the stream of past or future events.4

l as the site of temporal constitution on the phenomenological conception of time proffered by husserl. time, for augustine, is indicative not of external objects but of the psychic mode through which these objects are represented in the human mind. the measurement of time, accordingly, applies to what endures in the consciousness of the present, not to the stream of past or future events.48 that the soul is the locus of temporality is underscored by the emphasis augustine placed on the narrativity of recalling the past as well as predicting the future. although he did not articulate it fully, augustine seemed to have grasped the intractable link between the tempo of time and the narrative structure of human consciousness exemplified in our inability to conceive of time in the absence of n

ature of time, augustine holds fast to the conclusion that it is inexact to speak of three tenses, since neither past nor future exists independently of the present; thus, if one is to accord meaning to the customary way of speaking about time, the three times will be interpreted as three aspects of the moment, a present of things past, a present of things present, a present of things to come. in the soul there are these three aspects of time, and i do not see them anywhere else. the present considering the past is the memory, the present considering the present is immediate awareness, the present considering the future is expectation. 64 for augustine, therefore, the true reality of time is not adduced from the measure of bodies in motion but from the distension of mind, the vital force o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbalistic soul (for a full explanation of this see regardie's middle pillar, llewellyn publications. the idea is to unify the lower portion of the soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middl

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d in the 5=6 grade by g.h. frater d.d.f.c. this lecture was delivered on good friday, march 31st, 1893, to the adepti in college assembled. dealing first of all with the diagrams in the first order and proceeding upwards, it will be noticed that in the lowest grade in the outer (0=0) there are no diagrams, properly so called, but that on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to fi

ek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and assiah; ruach will refer to yetzirah, which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah seeks the lower good: both will be ruined. the following of a false idea cannot be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chia

ere must be a mode of transferring the synthesis of the consciousness making up man to this upper sephirah. the fall, which cut away the higher from the lower sephiroth in daath, was also our descent into this life, as it were, from that upper and higher soul. therefore, our objective is to get into contact with that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden

thoth hermes temple which also explains the function of the rituals from a kabbalistic concept. f l y i n g r o l l 3 7 kabbalistic soul and aura activation during ritual by now most of you will be familiar with the three main principles of the kabbalistic soul (neschamah, ruach and nephesch. the importance of understanding this principle is because during ritual, the link of the three aspects of the soul opens the gate to a tremendous source of energy. if we study how this energy can be acquired, we use the principles of the aura as a method of expanding this principle. the aura around the body is made up of images of the man, which start next to the skin, and can be seen extending 6 to 12 feet from the physical body. some have grouped these images together in 7 stages, but the fact remai

aise above the graver 2nd ad "it is the ancient symbol of life; the union of the girdle of the great mother with the tau cross of death; it is the emblem of that eternal life of the spirit which the divine ones pour forth upon men, delivering him from the body of death" ch.ad "merrily, thou halt answered well, my brother. let us then entrust the great mother thus to raise us all from the death of the soul to the life of the spirit' they turn to the n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they sink upon one knee; 3rd also kneels without and raise; ankh. ch.ad "mother of life, hidden house of the fire of the spirit, grant us thy life. mother of all, matron, we would be even as the burning bush which was not consumed; a sign to th

ZOETIC GRIMOIRE OF ZOS

the first conditions are secrecy, silence and solitude. next, a means of communication: i created my own alphabet and language based on the primal onomatopoeia of language which is now for me a subconscious quality which expresses only by high emotionalism. indeed, the active link between all images of thought are intro-audile and of this character on which one. s psychic language must be based. the soul responds to the basic language only. finally, ease of body and mind must obtain, the mind being free from all concepts except the desire, which should be altruistic (others or yourself. your request should be as brother asking brother in words worthy to reach your greater self. you will receive only what you are fitted to receive. fourth formula: how to return evil to its source sorcery m

ntic rendering (as true as possible) magic: belief conjures the will, becomes the courage, taking its own moral or physical colour. desire seeks all essential affixes the only necessity is sincerity. importance lies in things. as now. flesh exists to be exploited. it is in all things and all things will be through it. all emanations are through the flesh and nothing has reality for us without it. the soul is ever unknowable because we can only realize by finite form in time-space. so, whatever you attribute to the inconceivable is your ego, as conceived. the mind and its great thought-stream determines everything and permits all things conceivable as possible. this thought-stream refracts illations both from the soul and from ourselves into our time-sense images and symbols which inspire u

1 10 INITIATION CEREMONY

nd from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

hg. wuomo and wuomo are alike unknown. thorpe renders the wodan. 145' heofonwoman' above in a local sense by 'heaven's corners' i doubt if correctly; in both the passages coeli fragores are meant. we may liowever imagine onii, woma as an air-god, like the hindu indras, whose rush is heard in the sky at break of day, in the din of battle, and the tramp of the' furious host (see suppl. precisely as the souls of slain warriors arrive at indra's heaven^ the victory-dispensing god of our ancestors takes up the heroes that fall in fight, into his fellowship, into his army, into his heavenly dwelling. probably it has been the belief of all good men, tliat after death they would be admitted to a closer communion witli deity. dying is therefore, even according to the christian view, called goiuff t

suppose the christian sentiment was that expressed by marcellus in hamlet i. 1' no spirit dares stir abroad, the nights are wholesome &c. trans. holda, holle. 2c9 wives; it was already known to burcharj, and now in upper hesse and the westerwald, houc-ridinfj, to ride with holle, is equivalent to a witches' ride^ into the same' furious host' according to a wide-spread popular belief, were adopted the souls of infants di/ing unhcq^tizcd; not having been cliristian'd, they remained heathen, and fell to heathen gods, to wuotan or to llulda. the next step is, that ilulda, instead of her divine shape, assumes the appearance of an vglij old ^voman, long-nosed, bigtoothed, with bristling and thick-matted hair' he's had a jaunt with holle' they say of a man whose hair sticks up in tangled disorder

mother earth, and promote agriculture and navigation among men; a plough, from which there fall chips of gold, is their sacred implement. this too is like the gods, that they appear suddenly, and berhta especially hands her gifts in at the vjindow. both have spinning and weaving at heart, they insist on diligence and the keeping of festivals holy, on the transgressor grim penalties are executed. the souls of infaiit children are found in their host, as they likewise rule over elves and davarfs, but night-hags and enchantresses also follow in their train: all this savours of heathenism. it is very remarkable, that the italians too have a mis-shapen fairy befana, a terror to children, who has sprung out of epiphania (befania: on that day the women and children set a doll made of old rags in

he valkyrs in general; this seems to be in striking accord with holda or berhta (as well as wuotan) adopting the babes that die unchristened into their host, heathen goddesses the heathen souls. freyja's dwelling is named foucvdngr or fulltdngar, the plains on which the (dead) folk troop together; this imparts new credibility to the connexion of st. gertrude, whose minne is drunk, with frowa, for the souls of the departed were supposed to lodge with gertrude the first night (p. 61. freyja's hall is sessrymnir, the seat-roomy, capacious of much folk; dying women expect to find themselves in her company after death. thorgersr in the egilss, p. 103, refuses earthly nourishment, she thinks to feast with freyja soon* ok engan (nattvers) mun ek fyrr enn at freyju. yet love-songs please her too

f the rare word rahancn (spoliare) in the hildebr. lied 57, i build the supposition that other teutonic lands had also a subst. rahan (rapina, spolium) and a goddess baliana (conf. tanfana, hluodana, as well as an uogi= oegir.i as we passed from oegir (through forniot and logi) to loki, so we may from ean to hel, who is no other than loki's daughter, and like him a dreadful divinity. ean receives the souls that die by water, hel those on land, and freyja those that fall in battle. the on. lid gen. heljar shows itself in the other teutonic tongues even less doubtfully than frigg and freyja or any of the above-mentioned goddesses: goth. halja gen. haljos, ohg. hellia, hdla gen. hellia, hella, as. hdl gen. helle; only, the personal notion has dropt away, and reduced itself to the local one of

3 8 INITIATION CEREMONY

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 are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatro

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts who were hunting for buffalo. she wore a pure white buckskin dress, her long hair flowing behind her like a sea of corn. she sang into the souls of the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a

isualise healing rays being sent to the rainforests. moss agate also protects against food cravings and obsessions. amber known as the honey stone, because of its great antiquity and soft, warm touch, amber is said to contain the power of many suns and has the power to absorb negativity and protect the user from harm. it will also melt any emotional or physical rigidity. in the chinese tradition, the souls of tigers pass into amber when they die and so it is also a gem of courage in the face of unfairness or hostility. above all, it protects children, especially from falls and bullying, and increases their self-esteem (coral also does this. brilliant for soothing anxiety and creating a golden shield of protection that mingles power with kindness and a sense of perspective, amber is said to

ces, and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettines

l stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the

hysical world. to go against the moon cycles in magick or in life is a bit like swimming against the flow: quite possible with practice, but involving unnecessary effort. the moon mother the moon was regarded as the mother of all long before written records existed, for she was seen to give birth to a new moon every 29 days. because the old moon apparently died, it was believed that that she took the souls of the dead back into her womb and gave them new life. in the same way, the three main lunar phases gave rise to the concept of the triple goddess who has been worshipped in cultures from palaeolithic times where early cave art displayed crescent moons that have been identified as goddess symbols. the evolved triple goddess of the celts, which reflects the lunar cycles of maiden, mother

ALEE J BOOK OF AIWASS

ring the contraction phase, the primary forms rejoin the source as the two principles begin to reconcile and recombine, realizing perfection as one (big crunch. since the universal constant is change, a thing which is perfected cannot stand and so, another expansion occurs and a new universe is formed. this process continues ad infinitum. all creatures on the wheel of life evolve gradually, as do the souls which inhabit these forms. all life springs from the dark mother, babalon, for she is the life giver, nurturer, sustainer. the role of satan is architect, builder and destroyer. both work interdependently to achieve balance, harmony and consistent change. they define, compliment and complete one another. life is an expression of both order and chaos. it consists of a continuous series of

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes

too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and deciphered the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that 423 the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declar

ALEISTER CROWLEY MAGICK WITHOUT TEARS

book for free on: www.abika.com 241 chief work of the sword in the process of your initiation. love is the law, love under will. yours fraternally. 666 p.s. most of this is stated or implied in aha! marsyas. be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are the souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas i know such saints. marsyas an easy vice: so wondrous well they advertise! o their mean souls are satisfied with

ALEISTER CROWLEY EQ I 1

elf to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another kn

you can go on to make them see it as rembrandt saw it and velasquez. you can make the dullards understand life as the greatest have understood it. but that is impossible' he added, his face falling 'that is only a dream. you have got my real eyes, therefore you can force others to see as i see; but you have not the real eyes of rembrandt, or velasquez, or titian; you have not the physical key to the souls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; and corot's in france, and half a dozen others; and glad i shall be to put you on the scent. you will do wonderful things, my friend, wonderful things "i was mightily uplifted by his prai

the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou hast been the great miser of the worlds, and the balances of thy treasure-house have weighed out heaven and hell. thou hast amassed around thee the spoil of the y

shed to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. life was a shroud of horror, yet it was life! life! life in the awful hideous grandeur of gloom, until death severed the dull red thread with a crooked sword of cruel flame. and love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and sold and bartered for, till heaven became a bauble of the rich, and hell a debtor's dungeon for the poor. yet amongst those rotting bones in the "oubliette" and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jes

ALEISTER CROWLEY EQ I 5

nd by constantly bearing in mind and living up to his final utterance "athakho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sw

ALEISTER CROWLEY EQUINOX EQ I 2

d before the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:y

ALEISTER CROWLEY EQUINOX EQ I 3 2

et appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all

ALEISTER CROWLEY EQUINOX EQ I 3 3

he hills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee, o thou my god; thou opalescent orb of shattered sunsets; thou pearly boss on the shield of light; thou tawny priest at the mass of lust: yea, i rejoice in thee, thou chalcedony cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gladness! till my frenzied words rush through the souls of men, like a blood-red bull through a white heard of terror-stricken kine, at the glory and splendour of thy name. 7. ah! but i rejoice in thee, o thou my god; thou unimperilled flight of joyous laughter; thou eunuch glaive-armed before joy's veil; thou dreadful insatiable one: yea, i rejoice in thee, thou lofty gathering-point of bliss; o thou bridal-bed of murmuring rapture! i rejoic

ALEISTER CROWLEY EQUINOX EQ I 4 2

very weary "i cannot stay like this for ever" he exclaimed; and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amended, even if we agree to give them votes" ethel ramsay. 207 the dreamer in the grey dim dawn where the souls unborn may look on the things to be; a tremulous shade, a thing unmade, stood lost by the silent sea; and shuddering fought the o'erwhelming thought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to hi

as sweetly as caresses, all those lies which fled like arrows barbed with gall into the ravished brains of her adorers. one i sent to america, and another to pick out the green glint of death's eye in the lustre of a glass of poison. i tore husband from wife with my wing d scented words, redolent of the very nudity and flesh of love, yellow, crocus-tinted, opalescent, murderously sweet "i pricked the souls of little children with the crystal toys of speech that fell from the melting coral of my curv d lips "i was east and west, and north and south, and sun and moon, and shuddering flight of stars to more than one, and it seems to me, as one of her heirs and sons, that she was not a good woman. 319 "i fear she was bad, for from me were twisted such devious messages, such various, unalike re

ALEISTER CROWLEY EQUINOX EQ I 6 2

hrough the clouds, ere they divide them; and this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee never, as i feel now, lost forever! lamp of earth! where'er thou movest its dim shapes are clad with brightness, and the souls of whom thou lovest walk upon the winds with lightness, till they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites the" 12 "fold glorification of god from" 963["enter" scorpio-apophis "dressed in

land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, whose necklace is of the souls of the blessed ones of amennti. salutation to hathor, whose girdle is of the souls of the blessed ones of seb! salutation to hathor, whose sandals are of the souls of the blessed ones of nu! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath["returns to his throne" venus. brother libra, art thou silent["a pause" brother libra, where art thou? libra "sti

"a pause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst thou hear the voice? virgo. ay, brother. fr. gemini. tell me, brother, is not mercury a great god? virgo. indeed, son of maia, the greatest of all gods that tread upon the milky way. fr. gemini. it is so. sor. gemini. yet, brother, there is the sun-god! virgo. is not mercury the sun-god, when hidden during the night, among the souls of the dead? hail unto thee, trismegistus, hail unto thee! sor. gemini. hail, o sender of dreams! br. gemini. hail, o supporter of bacchus infant! mercury. hail, twins! first probationer. thou art indeed the greatest of all gods, o mercury! chorus. hail, mercury. mercury. yet, ye will betray me! bury me in a nameless grave! i came from god the world to save, i brought it wisdom from abov

ALEX SANDERS THE KING OF THE WITCHES

ls to ensure a good harvest of crops, stock or money. the autumn equinox, on 20 september, is the equivalent of the christian harvest festival. home-grown or home-made produce is brought but none is eaten; it is delivered anonymouslyto poor or sick people-usuailynon-witches--whose names have been put forward by members of the coven. hallowe'en, on 3i october, is the night when witches catlask for the souls ofthe dead to manifest themselves ar give messages. in addition t( the eight sabbaths when c.?vens welcome visiting wit hesto the ceremony,thereareesbats, that is, working meetings afeach. coven, on the nightpfyvery full moon. these vary. little from month .to. 1l10n.th andhegin with the high priest and high priestess sweepi g round the circle with their. broomsticks. to exorcize the are

ndbepurilled' when he affirms that he is, she takes the cord which is tied to. his left ankle and uses it to bind both his feet together loosely, signi. fying the freedom of a recruit to leave and shake offhis bonds if he wishes to. when he keeps still, confirming .once again that he .is willing .to .be sworn in, she takes.a length of thick silk and takes his measure from the crown of his head to the souls of his feet. in olden times, and .in some covenseven today, this measure is retained by the high priest and if the initiate tries. to break free from the coven, the witches cut pieces from it and make curses designed to destroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gives it to the initiate an

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

. the sacrifice petals. 3. summary. i. the nature of the egoic or causal body the subject of the egoic ray and its relation to the second fire is one of vital import to three types of people: those who are interested in the true psychology, or in the evolution of the psyche; those who are on or nearing the path, and hence are coming more and more into touch with their own ego; those who work with the souls of men, the servers of the race. the reason for this is because in the due comprehension of this subject, that of the ego functioning in the causal body, comes the ability to work scientifically with the problem of one's own evolution, and to do good work in aiding the evolution of one's brother. 1. egoic manifestation is produced through the medium of two fires. let us therefore conside

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

al well being, of contentment with one's environment or surrounding personalities, or of satisfaction with one's mental opportunities and contacts. happiness is the goal of the separated self. when however we seek to live as souls, the contentment of the lower man is discounted and we find joy in our group relationships and in bringing about those conditions which lead to the better expression of the souls of those we contact. this bringing of joy to others in order to produce conditions in which they may better express themselves may have a physical effect as we seek to better their material conditions, or an emotional effect as our presence brings to them peace and uplift, or an intellectual result as we stimulate them to clarity of thought and understanding. but the effect upon ourselve

wo things. first, it is necessary for all those isolated disciples working in every country in the world, to become aware of one another and then to enter into telepathic rapport. this may seem to you to be a wonderful but impractical vision. i assure you that this is not so. the work of establishing this rapport may indeed be slow, but it is an inevitable effect of the growing sensitivity of all the souls who are working in the field of the world. the first indication of it is that instinctive recognition of those who constitute part of this group when they meet and contact each other in the ways of world intercourse. there comes to them an immediate flashing forth of the light, an instantaneous electrical interplay, a sudden sensing of a similarity of vision and of objective, or a vital

there and the practical mystics and a few occultists. the true occultist is rare- 250- a treatise on white magic copyright 1998 lucis trust the group is and will be kept entirely subjective. its members are linked telepathically, or they recognise each other through the quality of the work they are doing in the outer world and the inclusiveness of the note they sound. it is inspired from above by the souls of its members and the great ones, and is energised into activity by the need of humanity itself. it is composed of living conscious souls, working through coordinated personalities. its symbol is a golden triangle enclosing an even-armed cross with one diamond at the apex of the triangle. this symbol is never reproduced in form at all. it shines above the heads of all who are in the gro

d idea, the good as well as the bad. the creator of all of them is responsible for the work of his creation. the master jesus, for instance, has still to deal with the thought-forms which we call the christian church, and has much to do. the christ and the buddha have still some consummating work to carry through, though not so much with the forms which embody their enunciated principles, as with the souls who have evolved through the application of those principles. with the aspirant, however, who is still learning to think, the problem is different. he is still prone to use thought matter to embody his mistaken apprehension of the real ideas; he is still apt to express his likes and dislikes through the power of thought; he is still inclined to use the mind stuff to make possible his per

little truth; he can see no other; he forces his thought-form on other people; he becomes the obsessed fanatic and so mentally unbalanced, even if the world regards him as sane. how shall a man guard himself from these dangers? how shall he rightly build? how shall he preserve that balance which will enable him to see truth, judge rightly, and so preserve his mental contact with his soul and with the souls of his fellow men? first and foremost, by the constant practice of harmlessness. this involves harmlessness in speech and also in thought and consequently in action. it is a positive harmlessness, involving- 284- a treatise on white magic copyright 1998 lucis trust constant activity and watchfulness; it is not a negative and fluidic tolerance. secondly, by a daily guarding of the doors o

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

achievement for man is the lowest point for them. these seven rays, breaths and heavenly men have the task of wrestling with matter in order to subjugate it to divine purpose, and the goal as far as one can sense it is to subject the material forms to the play of the life aspect, thus producing those qualities which will carry the will of god to completion. they are therefore the sum total of all the souls within the solar system, and their activity produces all forms; according to the nature of the form so will be the grade of consciousness. through the seven rays, the life or spirit aspect flows, cycling through every kingdom in nature and producing thus all states of consciousness in all fields of awareness. for the purpose of this treatise students will have to accept the hypothesis th

fection in the aryan race. of this, man's control of the electrical forces of the physical plane is an outstanding instance. these three important developments indicate the activity of the third ray during the period of time wherein the aryan race emerges from the general racial background, develops itself as the generations pass away, and then fades out again as do all the races. by this process the souls which have profited by the experience during racial manifestation pass on into another and higher race, the sixth root race, in this case. these are the major results. there are many minor ones which tend to perfect the divine purpose for the race. that purpose aims only at a relative perfection and not at the ultimate consummation. the racial perfection which will be reached as a result

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

actment of a truth, so that from its dramatic quality and its repeated happening, god impresses upon the hearts of men certain great truths which are vital to their salvation. one of these truths is that the love of god is eternal, and that his love for his people has been steadfast and unalterable. whenever the time is ripe and the need of the people warrants it, he comes forth for the saving of the souls of men. krishna in ancient india proclaimed this truth in the majestic words "whenever there is a withering of the law. and an uprising of lawlessness on all sides, then i manifest myself "for the salvation of the righteous and the destruction of such as do evil; for the firm establishing of the law i come to birth in age after age "he who thus perceives my birth and work as divine, as i

he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. jesus said unto him, it is written again, thou shalt not tempt the lord thy god."42 it is essential for the right understanding of this temptation that we remember our earlier distinction that such passages in the bible are interpreted from the angle of the souls involved. christ meets the devil on the ground of his divine nature. if thou art the son of god, take advantage of the fatherhood of god, and cast thyself down. this temptation is different from the first, though it appears to embody the same type of test. the clue to this is found in christ's answer, where he takes his stand upon his divinity. this he did not do in the earlier temptatio

ess to undertake the task of saviour. it is characteristic of all who have attained that they cannot rest satisfied with their achievement which brought them liberation and freedom, but immediately reorient themselves to the world of men and stay with humanity, working for the salvation of human beings until all the sons of god shall have found their way back to the father's home. this thirst for the souls of men forced christ to open the door into the kingdom, and to hold it open himself, so that it might be his hand and his aid which should lift us over the threshold. this is the redemption, and in this redemption we all share, not from the selfish angle of our individual salvation, but from the consciousness that, as we redeem are we redeemed, as we save are we ourselves salvaged, and t

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

and which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and so arrives at the realisation of that supreme sacrifice which he made with deliberation. in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of

ntact with the lower personal self. they are learning to transcend all that, and may have transcended to a great degree, but their love for their children, their family, their friends and intimates is for them of supreme importance and that love holds them prisoners in the lower worlds. they do not stop to recognise that their love is primarily love for the personalities, and only secondarily for the souls. upon this rock, many disciples are for lives broken, until the time comes when, through pain and suffering and the constant losing of that which they so much cherish, their love enters into a newer, a higher and a truer phase. they rise above the personal, and find again after felt loss and suffering those whom now they love as souls. then they realise that there has been gain and not l

umanity. we should not forget that the work of the hierarchy at this time, and the task of the new group of world servers is primarily associated with ideas. the disciples and servers on the second ray are "busy building habitations for those dynamic entities whose function it has ever been to charge the thoughts of men and so to usher in that new and better age which will permit the fostering of the souls of men" so runs the old commentary, if i thus modernise its ancient wording. by magnetic, attractive, sympathetic understanding, and the use use of slow action, based on love, do the servers on this ray work. today their power is becoming dominant. ray iii. the servers on this ray have a special function at this time in stimulating the intellect of humanity, sharpening it and inspiring i

vibration, and so must these groups be attuned. there will be thus collected together, people demonstrating the wide difference in nature, who are found on differing rays, who are of varying nationalities, and the product of widely separated environments and heredity. besides these factors, which immediately attract attention, there will also be found an equal diversity in the life experience of the souls concerned. the complexity of the problem confronting the group members is also tremendously increased when one remembers the long road which each has travelled, and the many factors and characteristics, emerging out of a dim and distant past, which have tended to make each person what he now is. when, therefore, one dwells on the difficulties and the possible barriers to success, the que

conditioned, and self-aware. they are also conscious of and responsive to their environment. 6. once this conscious awareness is achieved, then progress becomes more rapid. it should be borne in mind that many human beings are not thus aware. the groupings which arise out of this awareness (limiting our ideas entirely to those within the radius of the human family) can be expressed as follows: 1. the souls who live but whose consciousness sleeps. these are the dormant human beings whose intelligence is of such a low order, and their awareness of themselves and of life is so dim- 126- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust and nebulous, that only the lowest forms of human existence come into this category. racially, nationally, and triball

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

are of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray

en of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is wi

ation of joy must work out also in happiness and eventually in bliss. for you, too, today i have a mantram which may be of service "joy settles as a bird within the heart but has winged its way from the secret place within the head. i am that bird of joy. therefore, with joy i serve" you will know whereof i speak when i say that your personality detachment must develop into a deeper attachment to the souls within the forms. thus understanding grows. there is a vice of detachment as well as a vice of attachment and the true servant of the plan seeks the middle way. you have a sphere of potent usefulness within my group. you give stability and you carry the gift of assured belief. each member of my group has been chosen for what he can contribute to the whole. june 1934 brother of mine: i wo

that achievement is also demonstrated. from the place wherein your physical plane life is lived, let there go forth that which can heal and bless. nothing can stop this blessing; it speeds forth upon the wings of detachment and from a heart that has no care for- 403- discipleship in the new age- volume i copyright 1998 lucis trust itself; it goes upon its mission because you have learned to trust the souls of those with whom your lot is cast. i will give you the following eight sentences as seed thoughts for your meditation and would ask you to ponder them with care during the next eight months: 1st month upon my tower i stand and naught can reach me here. thus to the work which comes my way i dedicate myself. 2nd month only my soul can reach the point of strength whereon i stand and to my

he right to be admitted to the garden, to the ill and weary in the town below (old aleck, a saintly old gardener, these many years dead, may be one who helps with this work. i do not know) the well water is very cold a bucket is always ready for the descent. i believe this water has the property of giving one greater vision. it is pure joy to offer it to the thirsty and weary, and each day, among the souls arriving, there is a different well-keeper, always one who has had a glimpse of the vision. i believe this is the picture of my garden! as you can see, it is a magical garden, for all the flowers bloom all the time, and of course there are many in that long flower border that i have not mentioned, only to say that all the flowers one ever loved were there but i have planted dahlias, for

ALICE A BAILEY13 PROBLEMS OF HUMANITY

eed. the roman catholic church here faces her greatest opportunity and also her greatest crisis. catholicism is founded in ancient tradition, is assertive of ecclesiastical authority, is responsive to outer forms and rituals and in spite of a wide and beneficent philanthropy is quite unable to leave her children free. if the catholic church can change her techniques, can relinquish authority over the souls of men (which she has never truly had) and can really follow the way of the saviour, of the humble carpenter of nazareth, she can render a world service and set an example which will serve to enlighten the followers of every faith and of every branch of christianity. the problem of the freedom of the human soul and its individual relation to god immanent and god transcendent is the spiri

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ist; he was twice an avatar because he not only struck the keynote of the new age (over two thousand years ago) but he also, in some mysterious and incomprehensible manner, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the incentives producing a divine emergence) is potent in effect because the souls of men, particularly in concerted action, have in them something which is akin to the divine nature of the avatar. we are all gods, all the children of the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of a

the heart in their perfection, and towered above their fellowmen from the heights of their achievement. they swayed hemispheres and centuries, whereas lesser sons of god sway countries and shorter periods of time. they still have some consummating work to carry through, though the indicated work lies not so much with the forms which embody their enunciated divine principles light and love as with the souls who have evolved through the application of these principles. in june 1945, christ set in motion the forces of reconstruction which are related to the will aspect of divinity and which remain as yet the least powerful of the three streams of energy, released during the three full moon festivals in 1945. these forces of reconstruction are effective mainly in relation to those entities whi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ctical though necessarily a most debatable point. it is not related in any way to the geographical position of these countries but to the destiny (future) and karma (past) of humanity itself as it differentiates itself into nationalities, living at one period of time upon certain territories and so constituting that amalgamation of forms which we call nations or races. basically and fundamentally the souls, informing these nations or races, remain detached from identification with them until such time as such souls can function on earth. until, therefore, astrologers know more about group astrology and know also how to determine past influences as well as forecasts, it will not be possible for them to assign the correct ruling signs to the various countries and nations or to check the accu

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

glamour: a world problem copyright 1998 lucis trust of the needed force. they see the glamour of the world, and seeing, they note behind it all the true, the beautiful, the real. thus through the eye of buddhi comes the power to drive away the veiling, swirling glamours of that glamorous world "they stand, they rest, and they observe. such are their lives and such the service that they render to the souls of men" i would commend these lines to your careful thought. they convey to you not only the field of your group service but also the desired attitude of the personal life of every member of the group. i would also like, at this point, to touch upon a factor of real importance in this work and to repeat my earlier warning: will you remember that the effort to free yourselves from irritat

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ew groups are collected together people who are very diverse in their nature, who are found upon differing rays, who are of different nationalities, and who are each of them the- 1- copyright 1998 lucis trust product of widely varying environments and heredity. besides these obvious factors which immediately attract attention, there is also to be found an equal diversity in the life experience of the souls concerned. the complexity of the problem is also tremendously increased when one remembers the long road which each has travelled and the many factors (emerging out of a dim and distant past) which have contributed to make each person what he now is. when, therefore, one dwells on the barriers and difficulties supervening upon such diverse conditions, the question arises at once: what pr

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

physical and emotional comfort can be attained and the recognition of the mystical vision becomes possible. the second stanza was given out later and was intended to be a test and a "decision point in a time of crisis" let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is wi

of service, but one which is in process of being transcended. the people in the world today are coming to realise (through suffering and its consequent reflection) that there is something greater than peace and that is the good of the whole, and not just individual, peaceful conditions or national peace. this re-orientation of the human consciousness is brought about by the determined attitude of the souls of men, massed and blended, organised and focussed by the vision of the general welfare of humanity. it was, however, essential that these distinctions in attitude should appear in their clarity and, therefore, we gave out the two stanzas of the great invocation separately and at different times. you learnt thereby the difference of attitude between the mass of well-meaning people in the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ery young, very silly, very good looking and well dressed and in spite of my ostentatious holiness i was smart, intelligent, well educated and sometimes interesting- 21- the unfinished autobiography copyright 1998 lucis trust i have a sneaking respect for myself as i look back for i was so painfully shy and reticent that i suffered untold agonies as i screwed myself up to express this concern for the souls of strangers. apart from the fact that my aunt and my governess were religious people, what was it that made me so fixed in my spiritual aspiration and my determination to be straight good? that this determination took colouring from my religious environment has no real bearing on the question; i knew nothing different than to express my spirituality in attending the early communion serv

nviction to the witness of many others down the ages. all this time, i was given to good works. i was an ardent y.w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation, because my aunt was the president. i spent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in sco

, non-political, but deeply international in its thinking. service is its keynote. its- 111- the unfinished autobiography copyright 1998 lucis trust members can work in any sect and any political party provided that they remember that all paths lead to god and that the welfare of the one humanity governs all their thinking. above everything else, this is a school in which a student is taught that the souls of men are one. i would like to add, also, that this is a school wherein belief in the spiritual hierarchy of our planet is scientifically taught, not as a doctrine but as an existent and demonstrable kingdom in nature. there has been much church teaching given about the kingdom of god and the kingdom of souls. these are but terms for the phrase used above, the spiritual hierarchy of the

lodges or organised meetings in the many cities in the world where students are to be found. it has no desire to be a competitive organisation with related loyalties to local lodges, local meetings and local leaders. as we said above, our students are free to work in other organisations and are not expected to owe allegiance to anyone in the arcane school. its students are taught to realise that the souls of men are one and to try and live in the power and application of this fundamental truth. the attitude which the arcane school student is encouraged to develop is best summed up in the following lines which constitute the blueprint upon which he is asked to pattern his life "the souls of men are one and i am one with them. i seek to love, not hate; i seek to serve and not exact due serv

of existence. we ask our students in every nation to study the effective implementation of the spiritual plan and purpose in every phase of human activity, thus relating the word "spiritual" to all our daily activities and not only (as is too often the case) to existing religious groups, to aspiration, to the processes of meditation and of occult study. the man whose fixed mental belief is that "the souls of men are one) will find himself forced to carry that concept into practice in his everyday life; if he does not do so, he is nothing but a theorist, an idealist and an impractical mystic. it is this daily application of spiritual and esoteric truth which makes the work of the school practical, useful and interesting. it is this belief which makes the factor of money of so much importan

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

arly held truth is not really lost, but only relegated to its rightful place in a larger scheme. all initiates of the ageless wisdom are necessarily healers, though all may not heal the physical body. the reason for this is that all souls that have achieved any measure of true liberation are transmitters of spiritual energy. this automatically affects some aspect of the mechanism which is used by the souls they contact. when i employ the word "mechanism" in these instructions i refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. i refer, therefore, to: 1. the dense physical body, which is the sumtotal of all the organisms which compose it; these- 2- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis

hat their presence there is largely due to the burial, down the ages, of millions of corpses. by the increased use of the processes of cremation, this condition will be steadily improved. gradually, very gradually, the taint will thus die out. it is therefore highly desirable that there be as much propaganda as possible for the use of this method of disposing of the discarded physical vehicles of the souls who are passing out of incarnation. as the soil becomes less tainted, and as soul contact is established, we can hope to see a steady decrease in the number of those who succumb to the inherited taints. curiously enough, the free use of salt sea bathing has a definite effect on the healthiness of the physical body. the water, incidentally absorbed through the medium of the skin and by th

be too much conversation, and the work done would not be adequately effective. from the physical standpoint, they work alone; from the true inner standpoint, they work in the closest cooperation. here are the first rules which i would have the student master: preliminary rules for radiatory healing 1. by an act of the will, after making your own quick, conscious alignment, link up as a soul with the souls of your group brothers. then link up with their minds, and then with their emotional natures. do this by the use of the imagination, realising that energy follows thought and that the linking process is inevitable, if correctly done. you can then function as a group. then forget about the group relation and concentrate upon the work to be done. 2. within yourself, then, link soul and bra

iation of the endocrine system, its glands and their subtle relationships. at present there is little coherent and integrated work done in unison by the four groups: 1. physicians and surgeons orthodox and academic. 2. psychologists, neurologists and psychiatrists. 3. mental healers and new thought workers, plus unity thinkers and christian scientists. 4. trained disciples and those who work with the souls of men. when these four groups can be brought into close relation, and can work together for the release of humanity from disease, we shall then arrive at an understanding of the true wonder of the human being. we shall some day have hospitals in which the four phases of this one medical and remedial work will proceed side by side and in the fullest cooperation. neither group can do a co

out major changes and unfoldments, and this not only in the perceptive faculties of man but in the physical mechanism also. there will be a much greater resistance to the indigenous and inherited diseases and a real ability to resist infections; this will eliminate much pain and suffering. the reduction of the sum of human karma through the experience of this planetary war (1914-1945) will enable the souls seeking incarnation to create bodies free from tendencies to morbid developments. the masters are entirely free from disease because they have entirely overcome the karma of the three worlds and are liberated. the ability developed during the past fifty years to cope with the planetary disease of tuberculosis will, when extended into the densely populated areas of the orient and to distr

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

in occult obedience is developed. this is not obedience to man-made rules or school obediences, but involves soul obedience. 3. this is a school wherein belief in the hierarchy is scientifically taught, not as a doctrine but as an existent and provable natural kingdom; the rules of the ashram and the dual life of the disciple are emphasised. 4. this is a school wherein the student is taught that "the souls of men are one" 5. no claim for place or power is made, and the claim of being an initiate is never heard. the headquarters group and the workers in the school are there because of spiritual inclination. 6. the arcane school is non-sectarian, non-political and international in its thinking. service is its keynote. its members can work in any sect and in any political party, provided they

e ii copyright 1998 lucis trust rays, with one difference, are the same as yours. in twenty-five years' time enough work will have been done by groups such as yours so that the pattern of unity in the world will be distinctly seen. the theory will be comprehended and much straight application will be made. unity will become a definite world goal in a sense different to the present one. the words "the souls of men are one" will be recognised doctrine of every world faith. so go on with the work of unifying, my brother in rain or shine. i have asked myself what i could suggest to you for meditation. the vision you have, and i believe will never lose it. definitely planned meditation is not so easy for you, and yet in order to make the vision factual meditation is a basic essential, for just

or hinders your pledged- 395- discipleship in the new age- volume ii copyright 1998 lucis trust service. you have progressed beyond the stages of set meditations and definite forms; your requirement at this time is to start each day of your life with a steadily deepening period of spiritual recognition. in that period, you do four things: 1. you render recognition to your own soul a. as one with the souls of men. b. as steadily fulfilling its life purpose. 2. you render recognition to the ashram with which you are connected and to the group of co-workers with whom you are determined to cooperate. 3. you render recognition to me, your master, d.k, by a flash of thought and of love. 4. you recognise your personality as a divine server. if you follow this apparently very simple procedure in

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the lov

hope. for them, you must think; for them, you must pray; for them, you must have faith and above all else at this time for them you must act. the work of reconstruction lies in the future. the demand today is for the building of a bulwark of defence around humanity; then having fulfilled every physical plane requirement to stand immovable. but you must stand with faces turned towards the enemy of the souls of men, ready to do battle, literally and physically, ready to take every needed step to drive the enemy back, and ready to sacrifice to the uttermost so that he may advance no further. your work will, therefore, be of a threefold nature. on the levels of mental consciousness, your vision of the need and of the future will be clear, inspiring you and enabling you to be a source of streng

. along the lines of power which you may thus succeed in setting up may come that which is needed to release humanity from the thraldom of evil, provided the nature of the sacrificial will is somewhat understood by you. let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here, the love to carry forth the work is wi

rue leaders and disciples working in the world today, that spiritual energy which leads to right activity, sound leadership and inspired and inspiring living. such is another of the goals confronting the hierarchy at this time. such is the will of god for humanity and such is the intent and purpose of shamballa. when the massed purpose of the custodians of the will of god and the massed intent of the souls of men can be synchronised, then the great approach will become inevitable and the great release will automatically follow. the task of the new group of world servers today the immediate task of the new group of world servers is to focus the massed longing, aspiration, desire and intent of humanity so as to bring about the needed synchronisation at the time of the full moon of may and of

of good and the promulgation of evil. they stimulate the brains of men through the extent of their evil and magical knowledge; i mean this literally and physically. the great white lodge, working under the inspiration of the christ and of shamballa, functions necessarily under certain spiritual restrictions. coercion is not permitted; the minds of men must be and are left free; the stimulation of the souls of men is permitted, because it results in the stimulation of the expression of love and of understanding, leading to right human relations. these spiritual restrictions greatly slow down the progress of the forces of light; it should interest you to remember that the length of the war was partly dependent upon the inability of the armies of the lord to commit the crimes for which the ax

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

an invocation for relief from agony, despair and fruitless effort goes out from here to there" all this upheaval of the "soil" of the world spiritual, psychological and physical all this disruption of the forms and of the familiar contours of our planetary life had to take place before there could come the emergence of the hierarchy into the public consciousness; all this had to do its work upon the souls of men before the new age could come in, bringing with it the restoration of the mysteries, and the rehabilitation of the peoples of the earth. the two go together. this is one of the major points which i am seeking to make. the disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked t

but the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, in time and space, the forms through which the plans of the hierarchy can materialise, the souls of all forms can be subjected to the needed experience, and so progress towards the fulfillment of the will of god. maya is not something to be destroyed, dissipated, dissolved or negated. maya is in reality an aspect of time, and connotes to the initiate the mass of creative forces with which he must work; these are swept into form generation and activity, and embody in the transitional

s a calm, dispassionate and loving understanding; let them demonstrate in their environment the qualities which will establish right human relations and show on a small scale the behaviour which will some day characterise enlightened humanity; let them not be discouraged, but let them hold firmly to the conviction of the inevitable spiritual destiny of humanity; let them realise practically that "the souls of men are one" and learn to look beyond the immediate outer seeming to the inner (and sometimes remote) spiritual consciousness; let them know that the present world conflict will be terminated. the perfect outcome of the conflict will necessarily be lacking, for perfection is not yet possible to man; nevertheless, a situation can be brought about which will permit the return of the chr

ALICE BAILEY THE LABOURS OF HERCULES

ding worlds of form. the atmosphere grew stifling, the darkness steadily more intense. and yet his will was firm. this steep descent continued long and long. alone, yet not all alone, he wandered on, for when he sought within he heard the silvery voice of the wisdomgoddess, athena, and the strengthening words of hermes. at length he came to that dark, envenomed river called the styx, a river that the souls of the deceased must cross. an obolus or penny had to be paid to charon, the ferryman, that he might take them to the other side. the somber visitor from earth affrighted charon, and forgetting the fee, he ferried the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceiv

AN INTRO TO STUDY OF THE KABALAH

me chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who i

APOCRYPHON OF JOHN

it is for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: the father, the mother, and the son, the perfect power "and he placed his son seth over the second aeon in the presence of the second light oriel. and in the third aeon the seed of seth was placed over the third light daveithai. and the souls of the saints were placed (there. and in the fourth aeon the souls were placed of those who do not know the pleroma and who did not repent at once, but who persisted for a while and repented afterwards; they are by the fourth light eleleth. these are creatures which glorify the invisible spirit "and the sophia of the epinoia, being an aeon, conceived a thought from herself and the concep

own. and he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. thus, the seed remained for a while assisting (him, in order that, when the spirit comes forth from the holy aeons, he may raise up and heal him from the deficiency, that the whole pleroma may (again) become holy and faultless" and i said to the savior "lord, will all the souls then be brought safely into the pure light" he answered and said to me "great things have arisen in your mind, for it is difficult to explain them to others except to those who are from the immovable race. those on whom the spirit of life will descend and (with whom) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be purified in that pl

they are not affected by anything except the state of being in the flesh alone, which they bear while looking expectantly for the time when they will be met by the receivers (of the body. such then are worthy of the imperishable, eternal life and the calling. for they endure everything and bear up under everything, that they may finish the good fight and inherit eternal life" i said to him "lord, the souls of those who did not do these works (but) on whom the power and spirit descended (will they be rejected" he answered and said to me "if) the spirit (descended upon them, they will in any case be saved, and they will change (for the better. for the power will descend on every man, for without it no one can stand. and after they are born, then, when the spirit of life increases and the pow

whole earth "and he made a plan with his powers. he sent his angels to the daughters of men, that they might take some of them for themselves and raise offspring for their enjoyment. and at first they did not succeed. when they had no success, they gathered together again and they made a plan together. they created a counterfeit spirit, who resembles the spirit who had descended, so as to pollute the souls through it. and the angels changed themselves in their likeness into the likeness of their mates (the daughters of men, filling them with the spirit of darkness, which they had mixed for them, and with evil. they brought gold and silver and a gift and copper and iron and metal and all kinds of things. and they steered the people who had followed them into great troubles, by leading them

BAPHOMANTIS LUCIFERIAN SATANIC MASS

slave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecsta

BEHOLDERS OF NIGHT

a of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spiri

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

may have taken over as head protector of samy after pehar left. these details will be examined in chapter 5. 49 the g nkhang (mgon khang) is the chapel found within most monasteries that houses the statues of the protector deities. 32 samye on his way from lhasa to tsetang (rtse thang).50 according to popular belief this chamber is supposed to be the place where tsi u dmar po sits in judgement of the souls of men, an activity assigned otherwise by orthodox traditions to yama, the ruler of the hells. the chamber is said to have only one extremely narrow window, and legends claim that through this fissure the souls of the dead have to squeeze through at night-time, in order to appear before tsi u dmar po. as some of them find it rather difficult to pass, one is able as the legend tells to se

queeze through at night-time, in order to appear before tsi u dmar po. as some of them find it rather difficult to pass, one is able as the legend tells to see around this window numerous scratches which these unfortunate spirits had caused by their nails. some people even allege that a strong smell of blood comes out of this window, as inside the chamber, after the judgement had been pronounced, the souls are cut to pieces by the acolytes of tsi u mar po. a wooden chopping-block is kept to this purpose in this chamber, and some of my tibetan informants who had stayed at samye claimed that at night they could hear the sound of thuds coming from within the room. monks of this monastery also allege that annually a new chopping-block has to be placed into this chamber, since the old block is

mage inflicted during the cultural revolution. the medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang is now on the second floor of the temple rather than the first, and the room where the souls 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 r

BLAVATSKY H P ANTHROPOGENESIS

the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemo

are simply the seven zones of our globe. their prince is called in the kabala samael, the angel of death, who is also the seducing serpent satan; but that satan is also lucifer, the bright angel of light, the light and life-bringer, the "soul" alienated from the holy ones, the other angels, and for a period, anticipating the time when they would have descended on earth to incarnate in their turn "the souls (monads) are pre-existent in the world of emanations (book of wisdom viii, 20; and the zohar teaches that in the "soul "is the real man, i.e, the ego and the conscious i am 'manas "they descend from the pure air to be chained to bodies" says josephus repeating the belief of the essenes (de bello judaeo, 11, 12 "the air is full of souls" states philo "they descend to be tied to mortal bod

state, and surrounded by a dense atmosphere of their vapours and those of some of their compounds such as water. the same reasoning applies to saturn and other large and rarified planets" it is gratifying to see how scientific imagination approaches every year more closely to the borderland of our occult teachings "the day after death" p. 23[[vol. 2, page] 138 the secret doctrine. status of men, the souls receive the principle of (conscious) immortality, become spirits, then pass into the choir of gods- 23. the self-born were the chhayas, the shadows from the bodies of the sons of twilight. neither water nor fire could destroy them. their sons were (so destroyed (a (a) this verse cannot be understood without the help of the commentaries. it means that the first root-race, the "shadows" of

as its saviour- has invented, to enforce that claim paradoxically, the dreary dogma of hell, that archimedean lever of roman catholic philosophy. as to rabbinical wisdom- than which there is none more positive, materialistic, or grossly terrestrial, as it brings everything down to physiological mysteries- it calls these beings, the "evil one" and the kabalists- nahash "deprived" as just said, and the souls, that have thrown themselves, after having been alienated in heaven from the holy one, into an abyss at the dawn of their very existence, and have anticipated the time when they are to descend on earth (zohar iii, 61, c) and let me explain at once that our quarrel is not with the zohar and the kabala in their right interpretation- for the latter is ours- but only with the gross, pseudo-e

soul, and the deity thereof, symbolized in ancient magianism by a bird, as the greeks symbolized it by a butterfly. no sooner had karshipta entered the vara or man, than he understood the law of mazda, or divine wisdom. in the "book of concealed mystery" it is said of the tree, which is the tree of knowledge of good and evil "in its branches (of the tree) the birds lodge and build their nests" or the souls and the angels have their place* therefore, with the kabalists it was a like symbol "bird" was a chaldean, and has become a hebrew synonym and symbol for angel, a soul, a spirit, or deva; and the "bird's nest" was with both heaven, and is god's bosom in the zohar. the perfect messiah enters eden "into that place which is called the bird's nest (zohar, ii, 8b[[footnote(s* see "kabbalah un

BLAVATSKY H P COSMOGENESIS

ts" of atma, because atma is no body, or shape, or anything, and because buddhi is its vehicle only figuratively. 2. the monad becomes a personal ego when it incarnates; and something remains of that personality through manas, when the latter is perfect enough to assimilate buddhi. 3. correct. 4. within a period "a great age" or a day of brahrna, 14 manus reign; after which comes pralaya when all the souls rest in nirvana (souls= egos[[vol. 1, page] 246 the secret doctrine. such are the distorted copies of the esoteric doctrine in the kabala. but see also "the primeval manus of humanity" in book ii. to return to stanza vii (b) the well-known kabalistic aphorism runs "a stone becomes a plant; a plant, a beast; the beast, a man; a man a spirit; and the spirit a god" the "spark" animates all

ach other; from it- that sympathy and antipathy are born; from it- that we have our dreams; and that the phenomena of second sight and extra-natural visions take place. astral light, acting under the impulsion of powerful wills, destroys, coagulates, separates, breaks, gathers in all things. god created it on that day when he said: fiat lux, and it is directed by the egregores, i.e, the chiefs of the souls who are the spirits of energy and action" eliphas levi ought to have added that the astral light, or primordial substance, if matter at all, is that which, called light, lux, esoterically explained, is the body of those spirits themselves, and their very essence. our physical light is the manifestation on our plane and the reflected radiance of the divine light emanating from the collect

ng immensely by the learning and wisdom he would thus acquire. such was the exoteric reason given. it is easy to see whence the primal idea of this dual, janus-like character of the serpent: the good and the bad. this symbol is one of the most ancient, because the reptile preceded the bird, and the bird the mammal. thence the belief, or rather the superstition, of the savage tribes who think that the souls of their ancestors live under this form, and the general association of the serpent with the tree. the legends about the various things it represents are numberless; but, as most of them are allegorical, they have now passed into the class of fables based on ignorance and dark superstition. for instance, when philostratus narrates that the natives of india and arabia fed on the heart and

circle. under the busts is the letter[[omega] repeated seven times in a line, reminding one of the 'names. very remarkable also is the line of characters, apparently palmyrene, upon the legs of the first anubis. as for the figure of the serpent, supposing these talismans to emanate not from the isiac but the newer ophite creed, it may well stand for that "true and perfect serpent" who leads forth the souls of all that put their trust in him out of the egypt of the body, and through the red sea of death into the land of promise, saving them on their way from the serpents of the wilderness, that is, from the rulers of the stars (king's "gnostics" p. 366) and this "true and perfect serpent" is the seven-lettered god who is now credited with being jehovah, and jesus one with him. to this seven

and the most minute insect (see royal masonic cyclo. mackenzie) the allegory relates to the atoms of the body, which have each to pass through every form before all reach the final state, which is the first starting point of the departure of every atom- its primitive laya state. but the primitive meaning of gilgoolem, or "revolution of souls" was the idea of the re-incarnating souls or egos "all the souls go into the gilgoolah" into a cyclic or revolving process; i.e, they all proceed on the cyclic path of re-births. some kabalists interpret this doctrine to mean only a kind of purgatory for the souls of the wicked. but this is not so[[vol. 1, page] 569 pantheism versus materialism. soul (entirely distinct from immortal spirit when the former is enshrined latent in it, as it is in every a

BOOK OF ENOCH

ied out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everythin

the eternal secrets that are made in heaven. 9.7] and semyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out and complain unto the gate of heaven, and their lament has ascended, and they cannot go out in the face of the iniquity which is being committed on the earth. 9.1] 1 and you know everything, before it happens, and you know this, and what concerns each of them. but you say nothing to us. what ought we to do with them, about this" 4) the most high of the watchers sp

heir judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteous

and from there, i went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places. 22.2] and inside, it was deep, wide, and very smooth. how smooth is that which rolls, and deep and dark to look at! 22.3] then raphael, one of the holy angels who was with me, answered me, and said to me "these beautiful places are there so that the spirits, the souls of the dead, might be gathered into them. for them they were created; so that here they might gather the souls of the sons of men. 22.4] and these places they made, where they will keep them until the day of judgment, and until their appointed time, and that appointed time will be long, until the great judgment comes upon them. 22.5] and i saw the spirits of the sons of men who were dead

and he will complain about him until his offspring are destroyed from the face of the earth, and from amongst the offspring of men, his offspring perish" 22.8] then i asked about him, and about judgment on all, and i said "why is one separated from another" 22.9] and he answered me, and said to me "these three places where made, in order that they might separate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse

BOOK OF BLACK SERPENT

st me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

uls within cried joyfully to see her yet could she not tarry as she sought her stolen light. the infamous loki left no trail to follow, yet was he everywhere past seen. those to whom she spake held to freya (that) loki carried no jewel as he went by. where, then, was it hid? in despair she searched an age. hearhden, the mighty smith of the gods, did arise from his rest to sense the bewail-ment of the souls to freya's sorrow. striding from his smithy, to find the cause of the sorrow, did he espy the silver circlet where loki mischief-maker had laid it: upon the rock before his door. then was all clear. as hearhden took hold ofbrosingamene (then did) loki appear before him, his face wild with rage. yet would loki not attack hearhden, this mighty smith whose strength was known even beyond dre

BUDGE E

hapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and th

ring on their heads the double crown of the south and north; the first is called sa-tathenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and that he eats the souls of the enemies of the god. p. 154 in the lower register are- click to view heru-her-khent-f. 1. the god heru-her-khent-f, seated on a throne, as his name implies. he is hawk-headed, and wears the solar disk encircled by a serpent; in his right hand is the symbol of life, and in his left a sceptre. the other forms of his name are# and. of this god it is said "the work of this figure who i

isk with her right hand; the names of the goddesses are netheth, and kenat, respectively. each goddess is depicted in the act of sitting, but lacks a seat or throne. the text which refers to these scenes reads "of those who are in this picture [the two goddesses on] the left come forth from the double serpent manenui, and [the two] on the right come forth from the axe setfit. they gather together the souls on earth, and they make pure the mighty spirits in the tuat by the hidden figures which are therein, and [afterwards] they swallow their own spirits (or, souls) after this great god hath passed them by" 5. eight goddesses, who stand upright, and hold an ankh p. 219 in their right hands, and a sceptre in their left; they face the ape god, whose tail is stiffened out under him in such a ma

click to view the pit of fire, hatet-hantu-s. 4. a smaller pit, with a vaulted roof, filled with fire, wherein "the enemies" are being consumed; the name of the pit is hatet-hantu-s, and it is presided over by a goddess with a human head, who holds in her hands a large knife, and pours fire into it from her mouth. click to view the pit of fire, hat-nekenit. 5. a pit similar to the above, wherein "the souls" are being consumed; the name of the pit is hat-nekenit, and it is presided over by a goddess as in no. 4. p. 251 click to view the pit of fire, hat-nemmat-set. 6. a similar pit, wherein "the shades (or, shadows" are being consumed; the name of the pit is hat-nemmat-set, and it is presided over by a goddess as in no. 4. click to view the pit of fire, hat-sefu-s. 7. a similar pit, wherein

again see those who are living upon the earth "as for those who are in this picture in the tuat, it is the majesty of heru-tuati who giveth the order for their slaughter each day "those who are in this picture, who are depicted with the enemies of osiris of the tuat, and with her-utu-f, who is the guardian of this circle, live by means of the voice of the enemies, and by the cries of entreaty of the souls and shadows which have been placed in their pits of fire" next: chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous p. 256 chapter xii. the twelfth division of the tuat, which is called then-neteru. the twelfth division 1 of the tuat, which is passed through by the sun-god during the twelfth hour of the night, is introduc

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts who were hunting for buffalo. she wore a pure white buckskin dress, her long hair flowing behind her like a sea of corn. she sang into the souls of the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a

isualise healing rays being sent to the rainforests. moss agate also protects against food cravings and obsessions. amber known as the honey stone, because of its great antiquity and soft, warm touch, amber is said to contain the power of many suns and has the power to absorb negativity and protect the user from harm. it will also melt any emotional or physical rigidity. in the chinese tradition, the souls of tigers pass into amber when they die and so it is also a gem of courage in the face of unfairness or hostility. above all, it protects children, especially from falls and bullying, and increases their self-esteem (coral also does this. brilliant for soothing anxiety and creating a golden shield of protection that mingles power with kindness and a sense of perspective, amber is said to

ces, and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettines

l stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the

hysical world. to go against the moon cycles in magick or in life is a bit like swimming against the flow: quite possible with practice, but involving unnecessary effort. the moon mother the moon was regarded as the mother of all long before written records existed, for she was seen to give birth to a new moon every 29 days. because the old moon apparently died, it was believed that that she took the souls of the dead back into her womb and gave them new life. in the same way, the three main lunar phases gave rise to the concept of the triple goddess who has been worshipped in cultures from palaeolithic times where early cave art displayed crescent moons that have been identified as goddess symbols. the evolved triple goddess of the celts, which reflects the lunar cycles of maiden, mother

DIABOLUS

as in effect his muse but also deeply a part of his being. it took her emergence to bring him again to consciousness, to want to accomplish. dead matter also relates a powerful enigma in zoroastrian religious lore. from the denkard, a specific section related to the dead and the demons which inhabit the body of the yatus, those who practice witchcraft in accordance with ahriman. be it known that, the souls of worshippers of daevas and of deceitful ashmoghs, owing to their impure nature, although (located) in a living body, are, according to the religion (as if) possessing a dead body; and that body with life is considered as (fit) for hell; hence there is a danger of their pollution and bad qualities reaching mazdayasnians through mutual intercourse with them; therefore (the mazdayasnians)

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

and is done either consciously or unconsciously. grimoire: in french "grammar. a text on magick (q.v. the famous classic ones are all incomplete and should serve as guides only. a book of magickal practices, usually anonymous or pseudonymous. the word may have been introduced into english by a. e. waite (q.v, at least, the oxford english dictionary cites waite as it's first source. gros-bon-ange: the souls of the dead that are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the

DION FORTUNE MYSTICAL QABALA

s been said by a wit, with more truth than he knew, that this planet was actually some other planet's hell. it is in very fact the sphere in which karma is normally worked out. where there is sufficient knowledge, however, karma can be worked out deliberately on the subtler planes, and this method is one of the forms of spiritual healing. 85. the order of angels assigned to malkuth are the ashim, the souls of fire, or fiery particles, of which mme blavatsky says some very interesting things. a soul of fire is in actual fact the consciousness of an atom; the ashim therefore represent the natural consciousness of dense matter; it is these which bestow on it its characteristics. it is these fiery lives, these infinitesimal electrical charges, which are for ever weaving backwards and forwards

DION FORTUNE PSYCHIC SELF DEFENSE

thony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns, in which they formed liaisons with angelic lovers, who were supposed to be the souls of those who were drowned in the flood. we read in genesis and in the book of enoch that the sons of god mated with the daughters of men, and the demonic race was the result. the folk-lore of every country contains instances of the mating of humans with elementals, usually with disastrous consequences. classical literature is full of stories of the visits of gods and goddesses to human k

DONALDTYSON GHOSTS

ph taken in newby church, yorkshire) do ghosts exist? of course they do. why else would tens of thousands of people from all nations around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the phys

DONALDTYSON NECRO

hod. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that

of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii

6 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming for

n before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of coming forth from, the underworld, and of attaining unto the fields of reeds, and of being in the fields of peace. vignette: the fields of peace. chapter cxi (this chapter is now known as chapter cviii) chapter cxii. the chapter of knowing the souls of pe. vignette: horus, mesthi, and ha-pi. chapter cxiii. the chapter of knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: t

r of knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: the deceased adoring thoth, sau and tmu. chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (28 of 36 [8/10/2001 11:22:56 am] vignette: the deceased, holding a staff in his hand, ascending the western hills. chapter cxviii. the chapter of coming forth from re-stau. vignette: th

. brugsch, liber metempsychosis, p. 22. 2. compare coptic "magister" 3. recueil de travaux, t. v, p. 36 (1. 271. from line 143 of the same text it would seem that a man had more than one sahu, for the words "all thy sahu" occur. this may, however, be only a plural of majesty] p. lxi per-f em aabt t'eba-tha em sah-k pen am baiu he cometh from the cast [when] thou art endued with this thy sah among the souls.[1] 3. ahau pa neheh t'er-f pa t'etta em sah-f [his] duration of life is eternity, his limit of life is everlastingness in his sah.[2] 4. nuk sah em ba-f i am a sah with his soul.[3] in the late edition of the book of the dead published by lepsius the deceased is said to" look upon his body and to rest upon his sahu"[4] and souls are said "to enter into their sahu;[5] and a passage extan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

enses 21 lious party of angels who were driven from heaven along with him; that lucifer in his exile created this world with its inhabitants, where he reigned, and where all was evil. it is alleged that the albigenses further believed that, for the reestablishment of order, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, th

ven the name of hallowe en. all hallow s eve, as observed in the church of rome, corresponds with the feralia of the ancient romans, when they sacrificed in honor of the dead, offered up prayers for them, and made oblations to them. in ancient times, this festival was celebrated on february 21, but the roman church transferred it to november 1. it was originally designed to give rest and peace to the souls of the departed. in some parts of scotland, it is still customary for young people to kindle a fire, called a hallowe en bleeze, on the tops of hills. it was customary to surround these bonfires with a circular trench symbolic of the sun. in perthshire, the hallowe en bleeze is made in the following fashion. heath, broom, and dressings of flax are tied upon a pole. the torch is lit; a yo

customs have merged with the bonfire ceremonies of guy fawkes day, on november 5th, when effigies of the conspirator who tried to blow up the houses of parliament are burnt all over the country and fireworks set off. in the united states, halloween has become one of the most celebrated holidays of the year. it combines a harvest festival with the ancient associations of halloween with demons and the souls of the dead. today almost totally secularized, it has become a society-wide costume party. the practice of trick or treat has lost all conscious associations with the older practice, when fruit or candies were gained from neighbors, a relic of the custom of food offerings for the dead. modern wiccans and neo-pagans have revived the eve of november 1 as the pagan new year, which they term

some mysterious manner bound up with the soul, if not identified with it) are not mentioned by the survivors, and any among them possessing the same name change it for another. apparitions appeared in many shapes; it might take a human form, or the form of a beast, bird, or fish. animal ghosts were common among native americans in both north and south america. certain african tribes believed that the souls of evil-doers became jackals (a scavenger animal) on the death of the body. the tapuya indians of brazil thought the souls of the good entered into birds, and this belief was of rather wide diffusion. when the apparition was in human shape it was generally an exact counterpart of the person it represented, and, like the apparitions reported in more recent times, its dress was that worn b

ied with the proper ceremonial rites, if this had not been done, for a spirit cannot have any rest until the burial rite has been duly performed. in china, the most common ghost was that of a person who had been murdered, and sought revenge on his murderer. in australia, the spirit of one who had been murdered, or had died a violent death, was also considered likely to walk abroad. in many lands, the souls of women who died in childbirth were supposed to become spirits of a particularly malignant type that dwelled in trees and tormented passers-by. the eastern europeans believed the neglect of proper burial procedures led the deceased to continued existence as a vampire. such attention to burial procedures had several very practical benefits. the family in charge of the burial of a decease

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

1973. levi, eliphas. transcendental magic. london: george redway, 1896. rev. ed. london: william rider, 1923. paracelsus. the archidoxes of magic. translated by robert turner. london, 1656. reprint, new york: samuel weiser, 1975. medieval magic in the belief of the medieval professors, the science of magic conferred upon the adept power over angels, demons (see demonology, elementary spirits, and the souls of the dead, the possession of esoteric wisdom, and actual knowledge of the discovery and use of the latent forces and undeveloped energies resident in man. this was supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate

ccult. divinatory practices such as astrology and the tarot have been redefined as counseling methodologies, and wiccans have joined together to denounce anti-witchcraft activities as religious bigotry. in ancient times, it was believed that apparent deviations from natural law involved mysterious and miraculous supernatural or occult (i.e, hidden) laws, deriving from gods, invisible entities, or the souls of the dead. the rituals of magic were designed to evoke entities and spirits, to ward off misfortune, or to perform actions in defiance of natural law, such as obtaining knowledge of distant or future events, causing injury or death to one s enemies, or securing sudden wealth (usually in the form of gold. in most tribal cultures, shamans or similar practitioners claimed the specialized

e. kindersley, these were devils of hindustan mythology. some of the hindus believed that the paigoels were originally created devils; other believed they were individuals put out of heaven because of their great sin. some of these devils had individual names and were the tempters of men to special sins; others entered into the bodies of men and took possession of them. it was also believed that the souls of wicked men joined the paigoels. sources: kindersley, nathaniel e. specimens of hindoo literature. n.p, 1794. palingenesy a term employed by the philosophers of the seventeenth century to denote the resurrection of plants, and the method of achieving their astral appearance after destruction. the roman poet/philosopher lucretius (ca. 98.55 b.c.e) attacked the popular notion of ghosts b

of the agitations and tumults of this dream. everything came down to this: either the human intelligence is capable of working miracles. i call miracles the phantoms, ectoplasm, lucidity, premonitions. or assisting in our doings, controlling our thoughts, writing by our hand, or speaking by our voice there are, interblending with our life, mysterious, invisible entities, angels or demons, perhaps the souls of the dead, as the spiritualists are convinced. death would not be death but the entrance into a new life. in each case we hurl ourselves against monstrous improbabilities (invraisemblances, we float in the inhabitual, the miraculous, the prodigious. richet died december 3, 1935. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new

tent sounded within the temples. blood haunted the roman imagination. sometimes it was said to have covered the land as a mantle, the standing corn dyed with blood, the rivers and fountains flowing with it, while walls and statues were covered with a bloody sweat. the flight and song of birds might foretell the decrees of fate; unappeased spirits of the dead were known to lurk near and steal away the souls of men, who then died. all these happenings were attributable to the gods and spirits, who, if the portent was one of menace, must be propitiated, if one of good fortune, thanked with offerings. down to later times, this deep belief in the occurrence of prodigies persisted. when otho set out for italy in 69 c.e, rome rang with reports of a gigantic phantom rushing forth from the temple o

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ale, or we would not be able to hear or perceive him at all. he explains his mission thus: we have come to fulfill the destiny of this p l a n e t, which is to experience a short period of c l e a n s i n g and then to usher in a n e w g o l d e n ag e o f l i g h t. we are here to lift off the s u rf a c e. during this period of cleansing, those souls who are walking in the light on the ea rt h. the souls of li g h t a re you people of earth who have lived according to unive r s a l t ruths and have put the concerns of others bef o re your ow n. the short period of cleansing the planet is i m m i n e n t e v e n t h e m i d n i g h t h o u r (tuella, 1989. officially, ashtar came into the world on july 18, 1952, when george w. van tassel, an early and influential contactee from southern c

had kidnapped him in 1974) and flown home to landa there would be thousands of witnesses. on september 22, 1985, macdonald encountered the apparitional forms of david and corinthian, who informed him that an earthquake would devastate san francisco soon. upset, he pleaded for the innocent lives that would be lost, but his space friends/parents soberly replied, it is inevitable. you must pray for the souls of those who will be lost and for those who will miss them. convinced that the earthquake would occur any day, macdonald waited gloomily and anxiously. nothing happened. but then on the morning of october 7, as macdonald was letting the dog out, a blinding light shot out of the sky and struck him in the face. he took this to mean that the first of the three landanian craft that would car

man bethurum, claimed to have encountered his spacewoman friend aura rhanes on a sidewalk in las vegas. when he greeted her, she turned around but did not seem to want to be recognized, for she shook her head and just walked across the street and joined a crowd waiting for a bus, according to bethurum (bethurum, 1954. much contactee doctrine concerning earthbound extraterrestrials focuses more on the souls of these beings than on the particular bodies they happen to inhabit. within the contactee underground, many people believe they themselves were space people in previous incarnations; a lifetime or lifetimes ago they made the decision to be born as earthlings so to work toward the changes that will prepare humankind for membership in the galactic federation. in the 1970s and 1980s, the c

according to mo n t g o m e ry, include moses, jesus, mohammed, christopher columbus, abraham lincoln, ga n d h i, ma ry baker ed d y, thomas jefferson, be njamin franklin, and others who have playe d large roles in politics, religion, the arts, and other aspects of human life. in a later elaboration of the notion, montgomery contended that there are also extraterrestrial walk-ins, in other words the souls of kindly space people who have possessed (after mutual agreement) the bodies of humans. the extraterrestrial walk-ins are among the advanced souls that come to guide humans into a new age of peace, harmony, and spiritual insight. further reading montgomery, ruth, 1979. strangers among us: en- lightened beings from a world to come. new york: coward, mccann, and geoghegan, 1983. threshold

FAUST

g with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too. the pain returns, the sad lament retraces life s labyrinthine, erring course anew and names the good souls who, by fortune cheated of lovely hours, forth from my world have fleeted. they do not hear the melodies i m singing, the souls to whom my earliest lays i sang; dispersed that throng who once to me were clinging, the echo s died away that one time rang. now midst an unknown crowd my grief is ringing, their very praise but gives my heart a pang, while those who once my song enjoyed and flattered, if still they live, roam through the wide world scattered. and i am seized with long-unwonted yearning toward yonder re

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f messiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition con

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demons, men, birds, animals, and so on. the individuals of the human race are diverse; havi

ater passage on the man-made gods) what we have said about man is already marvellous, but most marvellous of all is that he has been able to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet co

as aquinas and dante, and he has also introduced new modifications of his own. the differing activities of the hierarchies, which are not so specifically defined in pseudo-dionysius, he got from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got from dante who, in his convivio correlates the hierarchies with the spheres3 and, above all, in the paradiso, sets out the souls of the blest on the spheres of the seven planets; places the apostles and the church triumphant in the eighth sphere; in the ninth sphere ranges the nine angelic hierarchies; and crowns all with the trinity in the empyrean. ficino was a great student of dante, and was certainly thinking of the paradiso in the passage on the hierarchies analysed above for he makes a reference to dante's p

the foolish imaginations of those who issuing from the miry caverns of earth 1 cena, dial. i (dial, ital, p. 28. 236 giordano bruno in england: the hermetic philosophy as though they were mercuries and apollos descending from heaven have with many kinds of deceit imposed brutal follies and vices upon the world in the guise of virtues, of divinity and discipline, quenching the light which rendered the souls of our fathers in antique times divine and heroic whilst confirming and approving the pitch dark ignorance of fools and sophists. therefore during all this long while oppressed human reason, bewailing from time to time in her lucid intervals her base condition and turning herself to that divine prophetic mind whose voice murmurs always in her inner ear, cried out in words like these: mis

were most religious. with this should be compared the passage in the cena de le ceneii* in which the nolan announces himself as one who has had an experience of a kind now repressed (and we saw by comparison with a similar passage in de umbris idearum that the reference is to the repression of the egyptian religion by statutes as described in the lament, though this was "the light which rendered the souls of our fathers in antique times divine and heroic" and is to 1 ibid, pt. i i, dial. 1 (dial, ital, pp. 1072-3; williams, ii, p. 2. 1 ibid (dial, ital, p. 1074; williams, ii, pp. 4-5. 3 see above, p. 237. 279 giordano bruno: heroic enthusiast and elizabethan be likened to the trance of the "furious" lover in the orlando furioso whose "wit" has become separated from his body in the frenzy:

FRATER U D PRACTICAL SIGIL MAGIC

nalogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here becau

FULLER J F C SECRET WISDOM OF THE QABALAH

ed by metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three

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

shes with the body, the other immortal, which continues to exist either in a state of happiness or misery; that the righteous soul, freed from the limitations of matter, returns at death to the source whence it came, and that the wicked, after having been detained for a while in a place prepared for their reception, are sent back to earth to reanimate other bodies. aristotle held the opinion that the souls of human beings are sparks from the divine flame, while zeno, the founder of the stoic philosophy, taught that spirit acting upon matter produced the elements and the earth. there is plenty of evidence going to show that the early fathers in the christian church believed in the doctrines of reincarnation and the renewal of worlds. neither is there any doubt but that this philosophy came

GILBERT THE MAGICAL MASON

ng scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set over the disembodied souls, and says to h

ls, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils are also said to have a special home in the moon; for evil spirits, night apparitions, and devils abide there. while on the other planets are the dead souls of the seventy nations, while the souls of the jews gotoparadise.inanother place the seventy princes before mentioned are said to be also the rulers over planets and great stars of the firmament, for every nation and city is relatedtothe prince of some star in the firmament. a further assortment of the race of devils is of animal type; the chief allusions aretothe goat, the ox, and the ass, with of course the serpent or dragon

hree centuries before christ.thegreek philosophers had good reason for adopting its notions: first, because their oracles had ceased to speak and they needed an alternative mode of divine guidance. secondly, they approved of the idea of a personal genius for each man, and so took kindly to the astrological ideal of a planetary guardian255 ship and influence; and lastly, as many greeks taught that the souls of great men became stars, so many stars must have a relation to men still living on earth; this idea especially was related to the stars of the via lactea or milky way.thepoet manitius has left some verses on this subject.theastrology of the early romans was an intricate and difficult study; its professors were called the mathematici.thehistoryofastrology 173from their time throughout t

ated strange accounts of what they had seen or; heard. such performers would now be called spiritualisticf mediums,.the ancients commonly believed that aged men indying:could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraf

isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into amenti, the underworld- the abode of the dead- where he reigned as king of the souls of the dead. isis was the goddess of nature, the mother of us all, and horus became the274themagical masontype of the beneficient son and sun. hence arose a public worship of this triad, and to them prayers for future happiness were directed, and to these deities temples were built, and public worship directed. supplementary to the cult of the triad was a system of adoration of sacred an

GNOSTIC HANDBOOK

hus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we must appreciate that the seeming cosmic dualism is actually a dualism between the real and the unreal, between the light of the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event, or in more religious terms, the fall of man, and accordingly divided reality into two distinct realms. to understand this relev

ecame a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky. here we clearly have a classical myth being used to outline the esoteric teaching of reincarnation as taught within the greek traditions. the zohar, a hebrew mystical and kabbalistic text, tells us that all souls must undergo reincarnation and that the souls of men revolve like a stone that is thrown from a sling that has been spun many times before finally being let go. those souls that have reached perfection stay in their holy places, only those which have not completed their perfection are subject to the wheel of reincarnation or gilgul. the truth about reincarnation at first this may all seem very heartening, however, if we examine the

GOLDEN DAWN RITUALS ZAM18

ll forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

of yesterday and today (akeru was written in hieroglyphs as. the religions of both regions share many other common images and ideas. also noteworthy is the fact that p achi, the central american word for human sacrifice, means, literally to open the mouth which calls to mind a strange ancient egyptian funerary ritual known as the opening of the mouth. likewise it was believed in both regions that the souls of dead kings were reborn as stars. deus ex machina villahermosa, tabasco province i was looking at an elaborate relief that had been dubbed man in serpent by the archaeologists who found it at la venta. according to expert opinion it showed an olmec, wearing a head-dress and holding an incense bag, enveloped by a feathered serpent .13 the relief was carved into a slab of solid granite m

old royal ships has been found buried eight miles from the nile. american and egyptian archaeologists discovered the 12 large wooden boats at abydos. experts said the boats which are 50 to 60 feet long are about 5000 years old, making them egypt s earliest royal ships and among the earliest boats found anywhere. the experts say the ships, discovered in september, were probably meant for burial so the souls of the pharaohs could be transported on them. we never expected to find such a fleet, especially so far from the nile, said david o connor, the expedition leader and curator of the egyptian section of the university museum of graham hancock fingerprints of the gods 394 the university of pennsylvania..27 the boats were buried in the shadow of a gigantic mud-brick enclosure, thought to hav

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather souls into his dwelling; and that tailor who hurled the leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to us. the saviour and peter are travelling together, peter has to dress the dinner, and he bi

y (pp. 270-4, thougl otherwise they favour and reward it. the norns making' visitations have spindles, and they sing at their spinning: the wise women and divine mothers of our antiquity may be regarded as teachers of song, story and spindle. chapter xxxi. spectres. a preceding chapter has treated of souls in their state of separation from the body and passage to another dwelling-place: these are the souls that have found their rest, that have been taken up into hades or heaven. thenceforward they sustain only a more general connexion with earth and the living; their memory is hallowed by festivals, and in early times probably by sacrifices^ distinct from these are such spirits as have not become partakers, or not completely, of blessedness and peace, but hover betwixt heaven and earth, an

the foundation of their worship. both kobolds and will o' wisps are called follet (p. 508-14, and kobolds, like fiery dragons (p. 601, bring money or corn; but the adder too is of kobold nature (p. 691, and the dominae bring gifts (p. 287, and so do devils. 918 spectres. will o' wisps bad once, no doubt, a wider meaning, wbicb bas now been narrowed down mainly to two classes of unblessed spirits, the souls of unchristened lobes and tbose of men who in tbeir lifetime dealt wrongly hij the cornfield, who respected not the sacredness of landmai'ks^ unrighteous land-surveyors (swed. skiall-vrangare) may be seen hovering up and down the furrows with a long fiery pole, as if re-measuring the wrongly measured; whoso has ploughed of his neighbour's land, whoso has moved the mark-stone, on him fall

strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the clouds. to the lettons johdi or murgi means ghosts, souls of the dead; when the northern liglits fiicher, they say 'johdi kaujahs^ ghosts are fighting, or' karru lauschu dwehseles kaujahs^ the souls of fallen warriors fight" they connect the ghostly tumult with a shining phenomenon, as we do with a sounding one; it reminds one also of the war stirred up by our landsknechts in heaven itself, and still more of the on. name for war and battle' hiacfninga ve&r e"sa el' hedaningorum tempestas vel procella, sn. 163. in a lengthened tight the heroes had fallen, when hildur the valkyrja cam

's nordl. hexenprocesse p. 54. names taken from his abode. 1001 the heatlien goddess, are borrowed his frequent names of hellewarte(-ward, sumerl. 7, 9. cod. pal. 361, 7p; hellehirie,'parz. 316,24; hellegrubel, mart. 4. 10^ 72^ hellewirt, ms. 2, 175, and the like .lohengr. 70, calling him hellescherge(-constable, says 'er las die sine an sich' he gathered his own unto him, just as wuotan receives the souls of his heroes. his dwelling lies in the north, which at once agrees with the view explained p. 34' leit i norcfr (looked to n' occurs in the singing of a valgaldr (ferale carmen, sgem. 91' diabolus sedet in lateribus aqnilonis, greg. m. 1, 1186; he claims to rule' on norcfjcele' csedm. 3, 8; sets his throne nordernhalp, diut. 3, 40. fundgr. 2, 11' nrsr ok norctr liggr helvegr (p. 802. th

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

urroie de 8. lienard, couronne de s. bernard. in superst. esth. no. 65 it is the thunder-god s sickle, an uncom monly striking conception. to the greeks the ipis was, as in the 0. test, a token of the gods, ii. 11, 27; but at the same time a half-goddess *i/h9, who is sent out as a messenger from heaven. the indians assigned the painted bow of heaven to their god indras. in our own popular belief the souls of the just are led by their guardianangels into heaven over the rainbow, ziska s oestr. volksm. 49. 110. as for that doctrine of the ed da, that before the end of the 1 chi-king ex lat. p. lacharme, interpr. jul. mohl, p. 242. 2 like the contrary effects of the planet venus on the two sexes in superst. 1, 167. 734 sky and staes. world bifrost will break, i find it again in the german be

traversed by twelve roaring waters, and feebly lighted here and there by shining gold, i.e. fire. the rivers, especially gioll, remind us of lethe, and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) makes kichart, when about to be hung, offer a prayer, in which we are told that the saviour brought back all the souls out of hell except one woman, who would stop at the door to give hell a piece of her mind, and is therefore doomed to stay there till the judgment- day: all were released, ne mes que une dame, qui dist une raison: hai enfer dist ele, con vos remanez solz, noirs, hisdoz et obscurs, et laiz et tenebrox! a ventrer de la porte, si con lisaut trovon. jusquau terme i sera, que jugerois le mont

n immortal soul, though their body rot in the ground or burn to ashes; all good men (rett srsaisir) go to him in gimill or vingolf, all the wicked (vaiidir) to niflheimr or hell (conf. sn. 21 and 75, of which more hereafter. this is already the christian idea, or one extremely like it. for the old heathen hell, pale and dim, the christian substi tuted a pool filled with flames and pitch, in which the souls of the damned burn for ever, at once pitch-black and illumined with a glow. gehenna is interpreted hellafiuri, mhg. hellefiwer parz. 116. 18; the poet of the heliand, when he wants to picture vividly this black and burning hell, turns the old fern, form into a masc: f an thene hetan hel 3 76, 22. an thene suartan lid 103, 9. erebi fornax, walther 867. nay, 0. and other ohg. writers make

s schrei, da von wir sin erschrecket: der dillestein der ist enzwei (in-two, burst, die toten sint uf gewecket/ dietr. drachenk. cod. pal. 226a. this makes me think of the tyt0a\6? at delphi, a conical stone wrapt in net (gerhard s metroon p. 29, still more of the lap-is manalis (festus sub v) which closed the mouth of the etruscan mundus, and was lifted off on three holy days every year, so that the souls could mount into the upper world (festus sub v. mundus) not only this pit in the earth, but heaven also was called mundus,2 just as niflheimr is still a heimr, i.e. a world. and that hell-door (p. 802) is paralleled by the descensus averni, the fauces grave olentis averni the f atri janua ditis in virgil s description, aen. 6, 126. 201 (conf. helle infart, veldeck s en. 2878. 2907; fairy

trans. 822 time and woeld. dead, but of picked heroes: the greeks too made the highest blessedness wait upon the warrior s valour. neither were all heroes even admitted there, menelaos was as son-in-law of zeus, od. 4, 569; others even more renowned were housed with aides, in hades. achilles paces the flowery mead, the acr&lt/&gt;o8eao \i/jl(t)v of the underworld, whither hermes conducts the souls of the slain suitors, od. 11, 539. 24, 13. lucian de luctu 5. philops. 24. this( ea of the blest is no less known to our native song and story. children falling into wells pass through green meadows to the house of friendly holla. flore 24, 22: swer im selber den tot tuot, den geriuwet diu vart, und ist im ouch verspart diu wise, dar du komen wilt, an der blancheflur spilt (plays) mit an

HAMIL THE ROSICRUCIAN SEER

reason why facts, which are in themselves curious, were thus 'ingeniously disjointed' and the whole story not given, was partly the desire of brevity, but mainly the fact of their not bearing upon the actual argument, which argument related solely to thecomersationheld between two persons some hundred miles asunder.thecase is this. adele, in addition to her power of calling up and conversing with the souls of the departed, travels in spirit to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would lead us to assume, then it is contended

hia, and forms the chief feature in hispsychographyorembo4ymentofthought,and also in his lectures, which he delivered at bristol and mostotherlarge towns in england.206therosicrucianseerstate; endued, also, with a prodigious amount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being

be known? no reply. second question by thesame.-isnot good, that which is conducive to happiness? c.a.-itmay be so distinguished; but the greatest goodness and the worst evil do not consist in that. question bymrh.-inwhat do they consist? no reply.thequestion repeated bymrh. c.a.-thegreatest good consists in saving, by the direction of god's word, and under the blessings of a special providence, the souls of your fellow-men, as well as your own.thegreatest evil in blaspheming the holy ghost, and willingly and knowingly directing others to misery and torture.mrh. thensaid:-ifmr owen takes hold of my seer's hand, will it be agreeable to you to favour him with such information or advice as you may deem fitting? c.a.-sincei told you i had something to say personally tomrowen, he has become en

aving for years past practised divining by the crystal, i have been led to make many inquiries as to the nature and quality of the spirits now so multitudinously entering into communication with mankind by meansofwriting and rapping mediums; and from the information thus obtained i am induced to believe that the far greater part of them, if not 'evil, are at least illuding spirits, and not really the souls of those departed friends and others whom they assert themselves to be. having through the kindness of a gentleman received an introduction tomrs, i was much gratified by theseancewith which i was favoured; and, my young seer proving a most excellent medium, i have since then had ample opportunity of satisfyingmyselfupon the subject. since reading the first communication in therational r

HANDBOOK OF EGYPTIAN MYTHOLOGY

y of geraldine pinch) the rich and the poor alike. it was in the form of a baboon that thoth traveled through the nubian desert in search of the fiery daughter of the sun god. the eight baboons of the horizon were associated with solar worship. these baboons (sometimes reduced to four or two) were shown standing on their hind legs and raising their front paws to greet the rising sun. the baboons, the souls of the east, praise you when they call out to you at the appearance of your sun disk. the baboons were sometimes equated with the eight heh gods who held up the sky. the separation of earth and sky so that the first sunrise could take place was one of the most important episodes in the egyptian creation story. this cosmic event was repeated each dawn. wild baboons do stretch and chatter

nd every part of his boat. the deceased could also be shown sailing their own boats with the help of the goddess of the sweet north wind. other funerary spells were intended to assist the dead to join the crew of the solar barque. this was the boat in which the sun god traveled across the sky and through the underworld. the solar barque was called the boat of millions because all the gods and all the souls of the blessed dead might be needed in its crew. the crew is sometimes referred to as rowing the solar barque, but this is never shown. instead, a number of deities, often in the form of jackals or cobras, can be depicted towing the boat along (see figure 43. in some underworld books there are two solar barques, the day boat (mandjet) and the night boat (mesektet. it is possible that the

od khenty-khety came to be regarded as a form of horus. yet on magical stelae, horus the savior was asked to drive away all the crocodiles of the river. at edfu, crocodiles were reviled as followers of seth. a crocodile son of seth called maga was a fearsome opponent for horus, son of osiris. in temple texts at edfu, the king promises to kill all crocodiles and crush their eggs. in the afterlife, the souls of the dead had to evade the crocodiles of the four directions, who were enemies of the four bas of the sun god. in enigmatic scenes in new kingdom royal tombs, the nocturnal sun has to pass through the body of the crocodile penwenti, who symbolizes the primeval waters, in order to be reborn. greek and roman writers recorded a bizarre egyptian belief that ichneumons (a type of mongoose)

on horus that a sow and a dwarf were the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus goddesses. the female monster ammut who devoured the souls of those who failed the judgment of osiris was a mixture of hippopotamus, lion, and crocodile. in the 142 handbook of egyptian mythology hippopotamus constellation shown in egyptian sky maps, taweret and other ferocious deities eternally stand guard over seth s evil bull form. this stellar role may lie behind plutarch s statement that thoeris (taweret) was a concubine of seth who deserte

. she was sometimes said to have withdrawn to the heavens because she was grieved by the wicked behavior of humanity. maat could still be thought of as living with an individual like his or her good angel and accompanying that person into the afterlife. eventually joining maat became a euphemism for dying. in the book of the dead, the hall of the two truths (or the double maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or her heart, the scales would balance and the deceased would be declared true of voice or justified (see figure 7. a hymn from the time when egypt was occupied by the persians evokes the beautiful face

HEAVEN HELL

d for support, it was impossible for men to bury their dead with all the pomp and ceremony which were the characteristics of funerals in times of peace and prosperity. the innate conservatism of the egyptians made them cling to their ancient beliefs during this period of stress, but p. 7 no important pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by the prayers of their relatives and friends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the

ledge of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influenc

egypt, and we see that there were inhabitants on each of its banks, just as there were human beings on each side of the nile. at one place the river of the tuat joined the great celestial waters which were supposed to form the source of the earthly nile. how, or when, or where the belief arose it is impossible to say, but it seems that at a very early period the inhabitants of egypt thought that the souls of the dead when they departed from this world made their way into the tuat, and took up their abode there, and long before the dynastic period the tuat was regarded throughout egypt as the kingdom of the dead. certain sections of it were considered to belong by traditional right to certain cities, e.g, heliopolis, memphis, herakleopolis, abydos, etc, each possessing its own "other world

, each possessing its own "other world" and gods of the dead, and all these had to be considered by the theologians who formulated general plans of the tuat. how the egyptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-he

of some very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise consisted of green fields intersected by streams of living, i.e, running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-delta landscape. so long as osiris had his kingdom in the delta, probably near the ancient city of mendes, the souls of the dead travelled from south to north, but at a later period, when osiris had absorbed the position and attributes of khent-amenti, perhaps the oldest god of the dead of abydos, departed spirits made their way from north to south, so that they might enter the tuat by the "gap" in the mountains there. still later, the egyptians reverted to their old belief as to the situation of the d

HELENA BLAVATSKY NIGHTMARE TALES

ar more easily in his day than they would be now. it was whispered throughout italy, and even in hisown native town, that paganini had murdered his wife, and, later on, a mistress, both of whom he had lovedpassionately, and both of whom he had not hesitated to sacrifice to his fiendish ambition. he had madehimself proficient in magic arts, it was asserted, and had succeeded thereby in imprisoning the souls of histwo victims in his violin- his famous cremona. it is maintained by the immediate friends of ernst t. w. hoffmann, the celebrated author of die elixire desteufels, meister martin, and other charming and mysterious tales, that councillor crespel, in the violin ofcremona, was taken from the legend about paganini. it is as all who have read it know, the history of acelebrated violin, i

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ilosophers who are not read by the many, and who themselves are too confused to present a distinct picture of it, it is just because your western ideas of life and death have finally become so narrow, that on the one hand they have led to crass materialism, and on the other, to the still more material conception of the other life, which the spiritualists have formulated in their summerland. there the souls of men eat, drink, marry, and live in a paradise quite as sensual as that of mohammed, but even less philosophical. nor are the average conceptions of the uneducated christians any better, being if possible still more material. what between truncated angels, brass trumpets, golden harps, and material hellfires, the christian heaven seems like a fairy scene at a christmas pantomime. page

phenomena of nineteenth century "spiritualism" q. do you mean to suggest that it is all witchcraft and nothing more? a. what i mean is that, whether conscious or unconscious, all this dealing with the dead is necromancy, and a most dangerous practice. for ages before moses such raising of the dead was regarded by all the intelligent nations as sinful and cruel, inasmuch as it disturbs the rest of the souls and interferes with their evolutionary development into higher states. the collective wisdom of all past centuries has ever been loud in denouncing such practices. finally, i say, what i have never ceased repeating orally and in print for fifteen years: while some of the so-called "spirits" do not know what they are talking about, repeating merely-like poll-parrots-what they find in the

and a departed "spirit" there exist regular methods of training for the development of this undesirable acquirement. page 161 the key to theosophy- hp blavatsky.txt merkabah (heb) a chariot. the cabalists say that the supreme, after he had established the ten sephiroth-which, in their totality, are adam kadmon, the archetypal man, used them as a chariot or throne of glory in which to descend upon the souls of men. mesmerism the term comes from mesmer, who rediscovered this magnetic force and its practical application toward the year 1775, at vienna. it is a vital current that one person may transfer to another; and through which he induces an abnormal state of the nervous system that permits him to have a direct influence upon the mind and will of the subject or mesmerized person. metaphys

HP LOVECRAFT A DARK LORE

presences to be heard faintly at certain hours from stated points at the bottom of the great ravines; while still others try to explain the devil's hop yard- a bleak, blasted hillside where no tree, shrub, or grass-blade will grow. then, too, the natives are mortally afraid of the numerous whippoorwills which grow vocal on warm nights. it is vowed that the birds are psychopomps lying in wait for the souls of the dying, and that they time their eerie cries in unison with the sufferer's struggling breath. if they can catch the fleeing soul when it leaves the body, they instantly flutter away chittering in daemoniac laughter; but if they fail, they subside gradually into a disappointed silence. these tales, of course, are obsolete and ridiculous; because they come down from very old times. d

ght his time had almost come 'they whistle jest in tune with my breathin' naow' he said 'an' i guess they're gittin' ready to ketch my soul. they know it's a-goin' aout, an' dun't calc'late to miss it. yew'll know, boys, arter i'm gone, whether they git me er not. ef they dew, they'll keep up a-singin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of aylesbury was hastily summoned by wilbur whateley, who had lashed his one remaining horse through the darkness and telephoned from osborn's in the village. he found old whateley in a very grave state, with a cardiac action and stertorous breathing that told of an end not far off. the shapeless a

ISIS UNVEILED

not even availed oiu^ves of the ritual of ceremo- nial magic of the chrittian kabalists of the middle ages, wherein the 167. bomut ritual, pp. 1-435 "o lord, let him who carries along with him the terror. bee, struck in his turn by taror and defeated. o thou, who art the audut serpent. tremble brfore the hand of him who, having triunqihed of the tortures of hell) dendit gemiubia infemi, recalled the souls to li^t? the more whilst thou decay, the more terrible will be thy torture. by him who twgna over the living and the dead. and who will judge the century by fire, soseiijkir per ignem, etc. in the name of the paths, son. and the holy gbost amen" digitizecoy google the sign op the cross kabausnc s7 language modeled upon a belief in the divinity of christ is, with the ex- cation of a stray

he center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that this" implacable rationalist" as jacolliot takes pride in terming himself, said one word more than is warranted by what he had' seen. his statements support and are corroborated by those of other skeptics. as a rule, the missionaries, even after passing half a lifetime in the country o

shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envelopes, tiie souls who have practised only good, such as those of the aannydata and the tidnapraathaa, acquire the faculty of conversing with the souls wiuch preceded them to the avarga" 213. piudia, dkemoiu of the race, of the gnotnea, the gunta. mid the tampitw. 214- oandbnvi, good dwmoiu, oeleitittl mraphi, singen. 216. anra* and nsgom are the titanic apiritf and the dragoo or aerpeat-hoded (pirita. 216. csted in tha imem of the agntaaia parikam. digitizecoy google 108 isb unvbued in this case the pitiis instead of genii are the spir

tate of a nmvlaenim, jesus remuned on earth for eighteen months after he had risen. during this last sojourn, he received from sophia that perfect knowledge, that true gnosis, which ae communicated to the very few among the apohlet who were capable of receiving the same "thence, ascending into the middle space, he rats on the right hand of bda-baoth, but unperceived by him, and there collects all the souls which shall have been purified by the knowledge of christ. when he has collected all the spiritual light that exists in matter, out of bda-baoth's empire, the redemption will be accomplished and the world will be destroyed. such is the meaning of the re-absorption of all ijght into the pleroma or fullness, whence it originally descended* 413. king: the gnottia anif their bemaitu, p. 100;

ated 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 which formed themselves in the mind of ormazd or ahuramazda before he willed them to assume a concrete form. they are what aristotle terms 'privations' of forms and substances. the rdigion of zarathus- tra, as he is always called iu the avetta, is one from which the ancient jews hav

JASMUHEEN THE FOOD OF GODS

hat just happen to exist within the confines of a different molecular structure than the human bio-system. they operate via a group consciousness and are not as individualized as we are and they love receiving our carbon dioxide as much as we benefit from breathing in the oxygen they generate. to access earth prana, walk barefoot daily on the earth and consciously absorb the pranic energy through the souls of your feet. then give some back by imagining that with every step you take on this earth, pure divine mother love is flowing from her heart to yours and into your body and down your legs and out through the souls of your feet and back into the earth, to be utilized as the mother earth requires and desires. this sets up a nice biofeedback looping arrangement of give and take. absorb pra

s or people with command over the elements of wind and fire and they usually work as solo players in the service game. like the yogi s, shaman come from all walks of life and they often receive their powers after a near death experience, or after undergoing strenuous training and initiations. many shaman move between the dimensions of the higher and lower worlds performing tasks such as escorting the souls of loved ones through the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ight as athor (apuleius, cicero, ovid; ptolem us, in tetrabibla; proclus; ennemoser, vol. i. p. 268, trans, by howitt. among the egyptians, athor also signified the night (hesiod, orpheus. according to the egyptians, says jablonski, matter has always been connected with the mind. the egyptian priests also maintained that the gods appeared to man, and that spirits communicated with the human race. the souls of men are, according to the oldest egyptian doctrine, formed of ether, and at death return again to it. the alchemists were a physical branch of the rosicrucians. the more celebrated authors (and authorities) upon the art and mystery of alchemy are hermes (whose seven chapters and smaragdine table, as it is called, contain the whole alchemical system; geber, the turba, rosary, theatrum

KETAB E SIYAH

of god 338 was as a blasphemy to the teachers that spoke to the judaeans the laws, inscribed in stone for moses by the elohim in prior days. seeing that the people heard his lies though in truth there were not his, they were the lies of heaven but were the truth of jesu, the teachers at the synagogues and cohanim at the temple sought to silence the tongue of jesu that they might win back to them the souls of the people lost to them by that which he had spoken. so did they gather themselves together and went with one mind and one voice to pontius pilate that was suzerain over judaea by the will of rome. arrayed in their robes they went before him and before him did they fall down, those that before knelt to but god now knew the kingship of caesar and took care to treat most humbly with tha

ade from human skin. the legend says, the book was originally written by a jew named ben shakur. the legend says, ben shakur walked the earth during the reigns of julius and augustus caesar. the legend says, ben shakur was able to raise the dead. the legend says, ben shakur performed many miracles through the power of lucifer during his life time. the legend says, ben shakur shall return to claim the souls of those that worship lucifer and the book. the legend says, the book was translated into the vulgar of ancient rome by an early pope named sylvester, who reigned during the council of nicaea in the early 4th century. the legend says, the book is still worshipped today in high circles within the papacy of rome. the legend says, the book was first seen by common men after a copy was taken

L 001

e he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declar

LAITMAN M BASIC CONCEPTS IN KABBALAH

or closeness to the creator, consists of 125 steps. the five main steps of this ladder are called worlds. their sub-levels are called partzufim, which consist of sefirot. all that exists in a certain spiritual world perceives the objects in that world and below it. however, they cannot even imagine or feel anything from a higher world. therefore, one who reaches one of the 125 levels attains all the souls that exist there from the past, present, and future generations and remains there with them. we, who exist only in our world, are unable to imagine or feel anything existing at other levels or other worlds, including those that populate them. kabbalists that reach a certain level on their path to the creator can describe that level with expressions that only people who attained it can un

the second state is our reality, where egoism (divided into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altr

nd human. palaces (heichalot) correspond to the inanimate level; robes (levushim) correspond to the vegetative level; angels (mala'achim) correspond to the animate level, and human souls (neshama) correspond to the human level. these levels are located one inside the other like concentric circles (or onion layers. the innermost sefirat keter influences a particular world as the creator. neshamot (the souls of people who exist in a particular world) dress it. then, mala'achim, levushim, and heichalot dress one another. the inanimate, vegetative, and animate levels are created for the sake of the fourth level of desire: the human soul. therefore, it is as though they dress the human soul (serve it) from the outside. from birth, we possess a part of the common (original) soul. this part is a

ence, at that time only special souls could study kabbalah without revealing its essence to the world. today, as we are approaching the end of the third period, we are ready to receive the comprehensive. b a s i c c o n c e p t s i n k a b b a l a h 84 sulam (ladder) commentary on the zohar, and a systematic textbook on kabbalah entitled talmud eser sefirot (the study of the ten sefirot. although the souls who lived during the first and the second 2,000 years were highly exalted and corresponded to the upper sefirot (hochma, bina, and daat, netzah, gevura, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structu

a, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the souls of the first generations exceeded ours in quality, because the pure souls were first to appear in our world, the science of kabbalah, its inner, concealed part (as well as other sciences) is being revealed only in the latest generations, since it depends on the intensity of the light. the lower the souls, the bigger the light that is revealed and enters our world. this is because a lower

LAITMAN M FROM CHAOS TO HARMONY

se of life in this generation. in the article the peace, baal ha sulam describes the evolution of the generations as follows: in our world there aren t any new souls as the bodies are new, but only a certain amount of souls that incarnate on the wheel of transformation of the form, because they dress each time in a new body and a new generation. 116 from chaos to harmony therefore, with regard to the souls, all generations since the beginning of creation to the end of correction are as one generation that has extended its life over several thousand years until it developed and became corrected, as it should be. from generation to generation, the souls accumulate data, which eventually brings us to our present level of evolution. at the end of the long evolvement, the speaking (human) degre

LAITMAN M KABBALAH REVEALED

nature will continue pressuring us. we will continue to be struck by hurricanes, earthquakes, epidemics, terrorism, and all kinds of natural and manmade adversities until we realize that we have to change, that we must consciously return to our root. just to review: our spiritual root evolved along phases zero through four; phase four split into worlds (its upper part) and souls (its lower part. the souls xcollected in the common soul of adam ha rishon xbroke off by losour universe 87 ing their sense of oneness with the creator. this breaking of adam ha rishon brought humanity to its present state, with an unseen barrier that separates the spiritual worlds (above it) from our world (below. below the barrier, the spiritual force created a corporeal particle, which began to evolve. this was

tic texts correctly depends on your intention while reading them, on the reason why you opened them, not on the power of your intellect. only if you want to be transformed into the altruistic qualities that the text describes will the text affect you. 100 kabbalah revealed there are two reasons why we cannot simply give: 1. to give, there must be someone who wants to receive. however, besides us (the souls, there is only the creator, who has no need to receive anything, since his nature is to give. therefore, giving is not a viable option for us. 2. we have no desire for it. we cannot give because we are made of a will to receive; reception is our substance, our matter. now, this latter reason is more complex than it may seem at first. when kabbalists write that all we want is to receive

ctant to give it to us. instead, he wants us to study and execute the 112 kabbalah revealed master plan of our souls independently. only in this way can we ever really understand his thought and become like him. to learn who he is, we must attentively watch what he does and learn to understand him through his actions. kabbalists phrase it very concisely: by your actions, we know you. our desires, the souls raw materials, already exist. he gave them to us, and we just have to learn how to use them correctly and place the right intentions over them. then, our souls will be corrected. but as we have said before, the right intentions are altruistic intentions. in other words, we need to want for our desires to be used to benefit others, not ourselves. by doing so, we will actually be benefitin

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

orrection" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge with his created beings by revealing himself entirely to them, or "until the shochen fills the shechina" the condition of the shechina (the root of the souls) is known as "the exile of the shechina from the creator (galut hashechina. in this condition, there is no perfection in the higher worlds even in our world, the perceiving the creator- 27- lowest of all, every being must also fully perceive the creator. but most of the time we are occupied with satisfying our petty personal desires characteristic of this world, as well as blindly follow

rceive that minute part of the outer surroundings that can permeate our screen. everything that is outside of us is completely lost to our perception. in the same manner, in this world we see only those objects that are reflected on the inner surface of the eye, once they fall within the range of our vision. our knowledge of the spiritual worlds comes from the perceptions and sensations gained by the souls of the kabbalists, which are passed on to us. however, their achievements are restricted by the range of their spiritual vision. hence, all the spiritual worlds known to us exist only in relation to these souls. given the aforesaid, the entire creation can be divided into three parts: 1. the creator we cannot discuss him due to the fact that we can only judge those phenomena that fall wi

uistic one. it is, therefore, completely incorrect to maintain that kabbalah teaches one to abstain from pleasure. it is just the opposite: according to the laws of kabbalah, a person who denies himself several kinds of pleasure must bring a sacrifice as a kind of a fine to atone the sin of not using everything that the creator awarded to human beings. the goal of creation is precisely to delight the souls with absolute pleasure, and such pleasure may be found only in an altruistic form. kabbalah is given to us so that with its help we can be convinced that it is necessary to change the external form of our pleasure, so that the truth will seem sweet to us, rather than bitter, as it appears at the moment. in the course of our lives, we are forced to alter the external clothing of pleasure

all the distinct individual parts complete their independent process of correction, they will once again merge into one collective soul, known as "adam" in the alternating of the generations there is the cause, known as "the fathers" and the effect, known as "the sons" the reason for the appearance of sons is to continue the correction of that which has not been corrected by the fathers, meaning the souls of the previous incarnation. the creator brings us close to him not because of our good qualities, but because of our feelings of lowliness and our desire to cleanse ourselves of our "filth" if we were to- 373- experience pleasure from the state of spiritual exhilaration, we might reason that it is worthwhile to serve the creator to gain such sensations. therefore, the creator usually re

ndful of unique individuals in every generation. during all that time it was concealed from the public eye that was not yet ready to receive it, until the current generation the generation, for which this method was specifically developed. that is why it is written in the zohar, that from 1995 onward kabbalah will become a way of life, open to all with no restrictions. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation, until they come to a state where a question awakens in them about the meaning of their very existence. if we contemplate reality as it is described in the books of kabbalists who speak of the end of days which we are at the threshold of there arises a profound fear that without kabbalah, we will not

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

and answers for revision of the material. in the introduction to the book, baal hasulam elaborates on the reasons for preferring the language of kabbalah to the other languages in our generation. today, humanity has come to the last phase in the evolution of the will to receive. this is why baal hasulam adapted the t h e s t ru c t u r e o f r e a l i t y 101 method of the ari to the structure of the souls in our generation -to make it accessible for everyone. c h a n g i n g m y s e l f many people mistakenly relate the wisdom of kabbalah to the jewish religion. in truth, kabbalah and religion are fundamentally different. the purpose of religion is to calm people down; it nurtures the hope that if i pray, the creator s attitude toward me will change. kabbalah takes a very different approa

already in that state with all their fillings. our present state is therefore called the imaginary state. we are that unconscious patient; we think that we exist in a certain way, and we are gradually awakening to see the actual reality. at the end of the process, every creature will be fully aware of its true state. in his introduction to the book of zohar, baal hasulam depicts three states that the souls experience in the process of their awakening to their true state. the first state is the beginning of creation and contains everything that will later evolve. the second state is the birth of the souls. the third state is when souls obtain what was already present in the first state. in other words, the first state refers to the souls potential existence; in the second, they are unconsci

single system. we all exist as one creature with respect to the upper light; each of us is comprised of all the others. each is like a single kli that the creator created as a hologram, and each person is comprised of the self and its incorporation, or existence, in all the other souls. the incorporation of a person into all other souls is bidirectional, meaning one is within the other souls, and the souls are within that person. this is why the will to receive contains so many discernments and changes. there is always contact between the upper light and the individual, but one s connection to this contact varies. the upper light shines upon the desires within us, evoking a sensation that we call the picture of my world, whether it is this world or the spiritual world. this sensation chang

re due to rise and thousands of people bond in meditation to lower them, they will decrease because the participants in the experiment inserted their will into that reshimo. the reshimo is crude potential, and one s attitude toward the reshimo can affect the form the reshimo will take. t h e r e s h i m o 169 bonding people in common thought creates congruence with the state of ein sof, where all the souls are already connected. we should state that such congruence exists even when the bonding is not carried out to approach the creator, i.e. bestowal. in other words, congruence with the system works regardless of its connection to the creator. bonding draws power from above, which changes the way the reshimo seems to unfold. yet, we must keep in mind that our attitudes towards the reshimo

or bestowal. from above downward the creation of the will to receive and the diminishing of the force of bestowal in the creature. from below upward the prevailing (overcoming) of the force of bestowal in the creature. general law the law of bestowal. this law encompasses the whole reality and obligates all its parts to equalize their form with it. god the overall force of bestowal that leads all the souls and brings them to equalize with it. it projects the attribute of godliness to the receivers. g l o s s a r y 195 godliness, upper light, upper force the attribute of bestowal that leads reality, containing all the particular laws in the upper world as well as in our world. ibur, katnut, gadlut (ibur, yenika, mochin (lit. conception, suckling, adulthood) the three states that the creatur

LAITMAN M THE KABBALAH EXPERIENCE

is why the zohar, the ari and baal hasulam (rav yehuda ashlag, the author of hasulam (the ladder, a commentary on the zohar) reveal that from this time forward, the kabbalah will become a simple and genuine way of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation. ultimately, they will arrive at a point of questioning the meaning of their very existence. the question will form: what is the meaning of my life? or what am i living for? it will arise not only if we are in constantly intensifying pain, but also if we are filled with peace, fulfillment and pleasure

tlook on the universe. and those who go by the wisdom of kabbalah can see that kabbalah aims at the purpose of creation. the role of each of us is like the role of the whole universe, because in us are all the components of the universe. kabbalah teaches this to us when we study the breaking of the vessels, which occurred prior to our creation. as a result of that shattering, all the parts of all the souls got mixed together, so that each soul contains parts of every other soul. this is the source of the mutual responsibility and the reciprocal bond between all mankind that is a major focus of kabbalah. a single individual cannot exit to the spiritual world. this would be like one individual beginning to develop the whole of physics or chemistry, and then starting to use these sciences. it

eacher can occur in the preliminary stages because both bodies are on this worldly level. but unity with the creator is only possible when one goes out to the upper world. that is why contact with a teacher leads to a contact with the creator. the teacher is the leader. kabbalah explains incarnation as a dressing of souls in new bodies after they have rid themselves of old bodies. that means that the souls of the previous generation dress in new bodies, and thus the new generation appears on earth. each new generation is made of the same souls robed in newly born physical bodies. physical bodies are born, live and die. after their death they go from a stage of animation to a stage of stillness k and that s it. nothing else happens with those bodies. nothing of what the protein body had is

creation, uses words such as god, creator, and emanator, as technical names for forces, lights and degrees. the names, creator and emanator, are similar in definition. for example: each upper degree is called creator when relating to the degree below it, because the upper degree creates, controls, and develops the lower degree. creator is also a collective name for everything that exists, besides the souls, which are called creatures. the creator is a collective, special force that monitors the whole system of creation. that force is one and unique. in kabbalah there is but one primary law v the law of creation, which is to delight the creatures in any way the creatures can be delighted. all other laws stem from that one law, and everything that happens does so in the carrying out of that

l other laws stem from that one law, and everything that happens does so in the carrying out of that law. everything that happens at any given moment in creation, its t h e k a b b a l a h e x p e r i e n c e 36 sole purpose is to make people come to the point of utter bliss v to be filled with the light of the creator. the creator acts much like gravity: in the center of creation is the creator. the souls were distanced five worlds away from him. these include ak (adam kadmon, atzilut, beria, yetzira and assiya, all the way to the farthest point called our world. from that last point, he pulls us toward him. we sense that pull as pain v beginning with disease and ending in painful death. but if we make an effort to approach the creator by cooperating with that force, we will not feel the

LAITMAN M THE PATH OF KABBALAH

e were people who absorbed the lurianic kabbalah (the kabbalah of the ari) naturally, and there were people who could not understand it and had troubles disconnecting themselves from the kabbalah of the ramak (rabbi moshe kordoviro. the ari introduced a fundamental change in the method of the study of kabbalah, enabling us to study kabbalah from below, meaning from the perspective of the vessels, the souls. ramak s study method examined the world from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. pa r t o n e: t h e b e g i n n i n g 25 rav laitman studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the uppe

the creator there are 6,000 degrees/ years. in the first two millennia, the root degree souls were corrected. all they had to do was simply live a little in this world and endure some suffering (wild animals, enemies, famine etc. for them, attempting to escape the pain was enough to correct the root degree coarseness. in the third and fourth millennia, the first degree coarseness was corrected in the souls. then came the second and the third coarseness degrees (at the end of the sixth millennium (our time) the time had come to correct the souls with the fourth degree of coarseness. this is a very general description. but today, we are nearing the conclusion of the sixth millennium, and the time of the spiritual redemption begins, the time of the coming of the messiah. c h a p t e r 1. 9 w

ire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it enters our world, where it is shattered into a multitude of small fragments. each fragment is called a soul. as souls ascend to higher levels, they gradually change their attributes, pa r t o n e: t h e b e g i n n i n g 47 using a special system that constantly moves the souls from one place to another so that they will help one another correct. the torah, the kabbalah, and all the holy scriptures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the number of people permitted to write. there are only three kabbalists who attained the final d

connection between the generations and their intensity of egoism? a: each generation is characterized by a certain kind of soul. in earlier times, finer souls came down with only a minimal amount of egoism. but those people were virtually devoid of selfishness and hence had little incentive for development. almost nothing happened for many centuries, but gradually, over a period of time in which the souls incarnated from one generation to the next, a process of accumulation of egoism was underway. with it came the growing desire to escape the suffering induced by it, and to feel only pleasures. in our generation, everything is happening at a fantastic speed. we want everything this world has to offer! we no longer settle for controlling this world, we want to control the other worlds, too

her desires. then, finally, with the help of that light, one crosses the barrier and receives the aim to give, to bestow. only the upper light of the creator can do such a thing to a person answer every effort to attain spirituality and bring one to a state where the desire for spirituality becomes so intense, one cannot even sleep, overshadowing all other desires. the process is the same for all the souls, but each soul has its own mission in this world. each soul also has a different speed with which it makes its way to the creator. every thought, every desire and every movement that we make in this world, regardless of who we are, comes with only one purpose: to bring us closer to spirituality. however, in most cases, this progress happens naturally, on the unconscious level, in the deg

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e centre of whose manifestation on the physical plane is the sun; but they worshipped him under different aspects and through different channels. in one of the hymns addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer of beings, thou the one self. we adore the souls that are emanated from thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with god, but rather to have attained union with him at various levels, and therefore to be channels of his infinite power to mankind

manner the neshamoth, or minds, descend with the ruachoth, or spirits, and the nephasoth, or souls, through el-chai and adonai by the influx of the said two pillars. 191. and again: 192. by these two pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w

was used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment hall, mentioned in chapter i(*plate ii (b) from it osiris governs or judges the souls of men who are brought before him, and decides as to whether they are sufficiently perfect to pass onward. from this we have our modern idea of acting on the square; that is to say, with perfect justice to our neighbour. 258. the figure is in this case the working mason fs square, an angle of ninety degrees, used for testing the sides of a stone to see that they are at right angles to ea

and subtler than that through which he has come. this is the place of the common human emotions; the former was rather that of blind passion. the desires that attach ordinary men to the matter of these middle regions are by no means reprehensible, but on the other hand they are not uplifting. all the pleasures of the body that are not coarse or gross build their tenements here, for the abiding of the souls of the dead until they have tired of these things, and are ready to pass onwards. i have given an account of these regions and the people living in them in the astral plane and the other side of death, and the first lieutenant sovereign grand commander of the co-masonic order, the very illustrious bro. annie besant has also dealt with them at length in the ancient wisdom. 508. the candid

ot keep them for himself, but will use them well and return them in due season. 510. of this journey it is explained by the w.s.w. that in the ancient mysteries, as the candidate left the gloomy caverns behind him, he passed into a quiet region, symbolizing the higher sub-planes of the underworld, whereinto the rougher, harsher sounds did not penetrate, though still there was some disharmony amid the souls. 511. it is not inappropriate that life in the astral plane after death should be thought of as a journey, or a series of journeys. the gdead h person does go through a series of well-marked changes, as his astral body becomes more and more purified by the elimination of its denser grades of matter. during life the man fs emotions have been acting like magnets, drawing into the astral bo

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

o have developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed carnal pleasures. as hinduism was transformed in the post-vedic period, yama became a rather grim demigod, who snared the souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, the jewish idea of an angel of death developed across time. the biblical emissaries of death were clearly under the direct command of god, as, for example, in 2 samuel: then the angel stretched out his arm toward jerusalem to destroy it; but the

of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all sinners stay until they are purified or redeemed by the church, or until the last day; hell, or gehenna, where the wicked are condemned; and finally heaven, where the good are admitted. at the day of judgment, all the souls will reassume their bodies. the intermediate states will then be destroyed and, when the last sentence is pronounced, the condemned will depart for hell and the good will go to heaven forever, while the souls in purgatory may be redeemed and transferred to heaven through the prayers of the living for them, and the transfer of good works to their account. aquinas accepted the tradition th

by a highly negative attack chick might say an expos on some feature of modern society seen as tainting the pure milk of the gospel. like many other ultraconservative christians, the chick worldview is, to put it mildly, paranoid. our world is under constant, ongoing assault by demonic forces determined to distract humanity from the only thing that really matters, namely saving one s own soul and the souls of others from damnation. illicit sex, alcohol, recreational drugs, and the like are tools of satan designed to keep people from hearing or from seriously considering the christian message. all tracts end with a call to repent and accept jesus as one s personal savior. although non-christian religions are satanic, chick devotes relatively few tracts to attacks on other religions. he is m

the canzone; the de monarchia, an eloquent defense of the imperial principle that contains dante s most original contribution to philosophical thought. the actual life of his own times, interpreted by the story of his own inner anguishes, represents dante s primary source of inspiration for the divina commedia, an allegory of the human condition and destiny in the form of a vision of the state of the souls after death. dante himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory

n, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view of the world, is placed in the interior of the earth, and is portrayed as the place of eternal isolation of the souls. it consists of nine concentric circles that, from the hemisphere of the earth and across the river acheron, progressively diminish in circumference, forming an inverted cone ending in the center of the earth. in each circle, representing the nature and effects of sin, a distinct class of sinners undergoes a particular torment according to the nature and gravity of their wrongdoings. whe

LIBER ALEPH

the great sorcerer of nazareth, as some say, he is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly t

LIBER B VEL MAGI

e he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declar

LIBER LIBRAE

the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knowe

LIBER MMCMXI NOTE ON GENESIS

aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positions of the last two letters

LUCIFERIAN SORCERY

guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame

LUCIFERIAN SORCERY AND SET TYPHON

odile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

se with the aid of six sons, or emanations (possibly the planetary angels) which he formed out of, and yet within, himself. as stated before, the demiurgus was individualized as the lowest creation out of the substance called pleroma. one group of the gnostics was of the opinion that the demiurgus was the cause of all misery and was an evil creature, who by building this lower world had separated the souls of men from truth by encasing them in mortal vehicles. the other sect viewed the demiurgus as being divinely inspired and merely fulfilling the dictates of the invisible lord. some gnostics were of the opinion that the jewish god, jehovah, was the demiurgus. this concept, under a slightly different name, apparently influenced medi val rosicrucianism, which viewed jehovah as the lord of t

rmes was accepted into the mythology of the greeks, later becoming the mercury of the latins. he was revered through the form of the planet mercury because this body is nearest to the sun: hermes of all creatures was nearest to god, and became known as the messenger of the gods. in the egyptian drawings of him, thoth carries a waxen writing tablet and serves as the recorder during the weighing of the souls of the dead in the judgment hall of osiris--a ritual of great significance. hermes is of first importance to masonic scholars, because he was the author of the masonic initiatory rituals, which were borrowed from the mysteries established by hermes. nearly all of the masonic symbols are hermetic in character. pythagoras studied mathematics with the egyptians and from them gained his know

h according to its pattern, but all are dependent upon the one fertilizing principle existing in the supreme mind. the fecundative power, though of itself a unit, manifests differently through the various substances, for in the mineral it contributes to material existence, in the plant it manifests as vitality, and in the animal as sensibility. it imparts motion to the heavenly bodies, thought to the souls of men, intellectuality to the angels, and superessentiality to god. thus it is seen that all forms are of one substance and all life of one force, and these are co-existent in the nature of the supreme one. this doctrine was first expounded by plato. his disciple, aristotle, set it forth in these words "we say that this sensible world is an image of another; therefore since this world i

gments of the spinal column, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (isis, where it invokes ra (the pineal gland) and demands the sacred name. operative masonry, in the fullest meaning of that term, signifies the process by which the eye of horus is opened. e. a. wallis budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of osiris the deceased person has a pine cone attached to the crown of his head. the greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third e

virtues, melachim, the kings. from c 6 came c 7, the third victory; the hierarchy is the principalities, elohim, the gods. from c 7 came c 8, the third glory; the hierarchy is the archangels, ben elohim, the sons of god. from c 8 came c 9, the third foundation; the hierarchy is the angels, cherubim, the scat of the sons. from c 9 came c 10, the third kingdom; the hierarchy is humanity, the ishim, the souls of just men. from c 10 came d 1, the fourth crown, and the world of assiah was established. from the yetziratic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselves forms of physical matter and the sidereal system is the result. the world of assiah, or the elemental worl

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

aid me down to sleep, i called upon that most holy name of god, iah, and prayed for the ineffable wisdom, and when i was beginning to close mine eyes, the angel of the lord, even homadiel, appeared unto me, spake many things courteously unto me, and said: listen o solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heave

fifth, mercury the sixth, the moon the seventh, and saturn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but only of those who have died a natural death. similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success to business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow h

letters of which each letter is the name of an angel, and the letters of the name are aleph, beth, beth, nun, vau, resh, vau, cheth, he, qoph, daleth, shin. by these names therefore, and by all the other holy names, we conjure ye and we exorcise ye; by the angel zechiel; by the angel duchiel; by the angel donachiel; and by the great angel metatron, who is the prince of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

te the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the div

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and dal against all phantoms of the night, and to summon the souls of the departed from hades. editor s note. the divine names ihvh and elohim, a mystical character of the moon, and the names of the angels iachadiel and azarel. the versicle is from psalm lxviii. 1 "let god arise, and let his enemies be scattered; let them also who hate him flee before him" figure 54. the sixth and last pentacle of the moon. this is wonderfully good, and serveth excellen

MEANING OF MASONRY

e three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will find the same subject related in the allegory of a

e, without which it is written that a man sha ll not enter into the kingdom of heaven. the regenerated man, the man who not merely in ceremonial form but in vital experience, has passed through the phases of which the masonic degrees are the faint symbol, is alone worthy of the title of master-mason in the building of the temple that is not made with hands but that is being built invisibly out of the souls of just men made perfect. not only in this world is this temple being built; only the foundations of the intended structure are perceptible here. the craft contemplates other and loftier planes of life, other storeys of the vast structure than this we live and work in. just as our craft organization has its higher assemblies and councils in the form of the provincial and the grand lodges

hose eternal ones that treat of the spirit rather than of the body of man. and with this knowledge clothe yourselves and enter the lodge--not merely the lodge-room of our symbolic craft, but the larger lodge of life, wherein, silently and without the sound of metal tool, is proceeding the perpetual work of rebuilding the unfinished and invisible temple of which t he mystical stones and timber are the souls of men. in that rebuild ing, men and women are taking part who, whilst formally not members of our craft, are still unconsciously masons in the best of senses. for whosoever is carefully and deliberately" squaring his stone" is fitting himself for his place in the" intended structure" which gradually is being" put together with exact nicety" and which, though erected by ourselves, one da

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

sooner did they touch the shore, than trees, flowers, fruit, birds, all that they had seen from the oppo-site side, vanished in an instant, amidst terrific clamor; the rocks by which they had crossed sankbeneath the waves, a few sharp peaks alone remaining above the surface, to indicate the place of thebridge, which had been destroyed by divine displeasure (p. 384) among the north american tribes the souls came to a great lake (the ocean) where there is a beauti-ful island, toward which they have to paddle in a canoe of white stone. on the way there rises a storm,and the wicked souls are wrecked, and the heaps of their bones are to be seen under the water, but thegood reach the happy island (from taylors early mankind, p. 362) brahmanic agethat which existed before the cataclysms of the ea

MICHAEL WYNN THE SOUL TRAVELERS

ome ghosts are comprised not of individuals, but as objects such as ghost ships and ghost trains. other ghosts may be whole groups of people, such as american civil war battles, where whole ghost armies are seen marching into battle. some ghosts aren t objects at all, but noises, feelings, and odors that seem to come from a distant past. the most pervading theory regarding ghosts is that they are the souls of the departed who weren t ready to move on. consequently, with unfinished business in our world, they continue to roam the place where they perished. attached to each, of coarse, is this traumatic, tear-jerker story of how the person died, and why they have unfinished business. this theory has been screamed and echoed from the hills by every spiritualist and self-proclaimed psychic out

s triumphing over the angels and even making slaves of them. gog was apparently the father and leader of this race, making magog his mother and consort. this race of giants which desecrated the earth was eventually defeated by the heroics of jehovah, satan, and the other arch-angels. after a massive rock was hurled to earth, the titans were destroyed and the angels seized dominion over the earth. the souls of magog, gog, and the dead race of giants are said to be locked in the earth, waiting to be released when the rays of the stars are no longer poisonous to them. dagon, he who allegedly bound leviathan, is also said to be the son of gog. a bit about me i m just a guy from florida who found out about 9/11 in spring of 2006. as my research began to expand, i felt like someone who was plung

MICHAEL W FORD NOX UMBRA

which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of sp

MORALS AND DOGMA

ilish enginery of mammon. this, and greed for office, are the two columns at the entrance to the temple of moloch. it is doubtful whether the latter, blossoming in falsehood, trickery, and fraud, is not even more pernicious than the former. at all events they are twins, and fitly mated; and as either gains control of the unfortunate subject, his soul withers away and decays, and at last dies out. the souls of half the human race leave them long before they die. the two greeds are twin plagues of the leprosy, and make the man unclean; and whenever they break out they spread until "they cover all the skin of him that hath the plague, from his head even to his foot" even the raw flesh of the heart becomes unclean with it* alexander of macedon has left a saying behind him which has survived hi

his primitive condition, when he was the image of the logos. he has fallen from his first estate. but he may raise himself again, by following the directions of wisdom [greek: s?f?a] and of the angels which god has commissioned to aid him in freeing himself from the bonds of the body, and combating evil, the existence whereof god has permitted _to furnish him the means of exercising his liberty. the souls that are purified, not by the law but by light, rise to the heavenly regions, to enjoy there a perfect felicity. those that persevere in evil go from body to body, the seats of passions and evil desires. the familiar lineaments of these doctrines will be recognized by all who read the epistles of st. paul, who wrote after philo, the latter living till the reign of caligula, and being the

rnal enginery of destruction, by which human bodies may be the more expeditiously and effectually crushed, shattered, torn, and mangled; and yet hypocritical[1] humanity, drunk with blood and drenched with gore, shrieks to heaven at a single murder, perpetrated to gratify a revenge not more unchristian, or to satisfy a cupidity not more ignoble, than those which are the promptings of the devil in the souls of nations. when we have fondly dreamed of utopia and the millennium, when we have begun almost to believe that man is _not, after all, a tiger half tamed, and that the smell of blood will not wake the savage within him, we are of a sudden startled from the delusive dream, to find the thin mask of civilization rent in twain and thrown contemptuously away. we lie down to sleep, like the p

ght from the sanctuary, his head crowned with myrtle, and borne from the gate of the ceramicus to eleusis, along the sacred way, amid dances, sacred songs, every mark of joy, and mystic cries of _iakchos. on the seventh there were gymnastic exercises and combats, the victors in which were crowned and rewarded. on the eighth was the feast of sculapius. on the ninth the famous libation was made for the souls of the departed. the priests, according to athen us, filled two vases, placed one in the east and one in the west, toward the gates of day and night, and overturned them, pronouncing a formula of mysterious prayers. thus they invoked light and darkness, the two great principles of nature. during all these days no one could be arrested, nor any suit brought, on pain of death, or at least

r is to be hereafter; for it is a thing without birth; it is pre-existent, changeless, eternal, and is not to be destroyed with this mortal frame" according to the dogma of antiquity, the thronging forms of life are a series of purifying migrations, through which the divine principle re-ascends to the unity of its source. inebriated in the bowl of dionusos, and dazzled in the mirror of existence, the souls, those fragments or sparks of the universal intelligence, forgot their native dignity, and passed into the terrestrial frames they coveted. the most usual type of the spirit's descent was suggested by the sinking of the sun and stars from the upper to the lower hemisphere. when it arrived within the portals of the proper empire of dionusos, the god of this world, the scene of delusion an

MOTTA MARCELO THE COMMENTARIES OF AL

e tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, alt

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

verse "et exaltavit homilies" the newly elected chairman would take possession of the baton, the emblem of his station, and sit down on the chair vacated by his predecessor."18 every year the brotherhood sang a solemn mass, which was followed by a procession in which one member carried the candle and baton of the trade. the following day, another service was celebrated and a novena was begun for the souls of deceased masters. in addition to this annual ceremony, the divine service with solemn vespers was celebrated on fixed days and a low mass was said each day of the year for deceased brothers. at the death of a member, a high mass was sung and attended by all the brothers. despite the persistence of these pious customs, however, the admirable spirit of christian charity that had animate

d to the very holy trinity and a substantial invocation to god and all the saints. one of the directives it contains deserves particular emphasis here: that which commands the brothers and sisters to gather together on the saturday following ascension to give prayers in honor of the holy trinity and in favor of the holy church "for the peace and union of the country and for the peaceful repose of the souls of the departed, not only those of brothers and sisters, but those of friends and of all christians."7 the mention of sisters here proves that women were accepted as members into the builders associations, an important fact given that modern anglo-saxon freemasonry regards the admission of women with hostility. we should also note that at the end of the seventeenth century, english freem

PHILIP NEIL MYTHS LEGENDS EXPLAINED

arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret. if you disclose it the world will come to an end. we will all die. the secrecy required of initiates into the mysteries of eleusis was so absolute that we are left to guess from fragmen

muse calliope and the son or pupil of apollo. orpheus charmed all the nymphs with his music, but was indifferent to them until he met the lovely eurydice, whom he married. he invited the marriage god hymen to the wedding, but hymen was in low spirits; his torch sputtered and smoked and would not stay alight. the underworld, also called hades after its ruler, was the land of the dead. hermes took the souls of the dead to the river styx where they paid charon, the ferryman, to row them across. cerberus the three-headed watchdog prevented escape. hades had several entrances to the upper world and could also be reached by sea, as odysseus did (see pp. 64 -65. the majority of ghosts conceived of literally as shadows of their former selves stayed on the featureless plain of asphodel. a lucky fe

had to enter the body of a beggar who had just died of starvation. soul li t ieh-kuai s soul is shown in the vapor rising from his gourd of life-preserving medicine, hovering above the beggar s body it inhabits. the eight immortals visit shou hsing this plate shows the eight immortals visiting shou hsing, the god of longevity, who also lives in the kun lun mountains. clouds swirl around them all. the souls of good people, who are no longer reincarnated, may also dwell in the kun lun mountains although usually, they are sent to the land of extreme felicity in the west. chinese money peach of immortality the sacred mountain 120 the sacred mountain the shinto religion, the way of the gods, recognizes divine spirits, kami, in all natural phenomena. sengen-sama, the goddess of mount fuji, is th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

lothing, the external letters which may be changed or exchanged. the essential letters of the torah itself remained intact. from this we understand that although letters which are "vessels" and the letters which are "clothing" look exactly alike, they, nonetheless, are two separate matters. souls taken from the clothing it is stated in the zohar "he made clothing for them (the sefirot) from which the souls of human beings come out" now, according to what was explained above, how is it possible that from a totally separate thing, like clothing, the essence of the human soul can come out? it must therefore be understood that what is considered to be a "garment" on one level can become the essential light of another level. this may be understood by examining what takes place when one person c

lled zeir anpin of briyah. from zeir anpin of briyah (the emotions for creation) is drawn the actualization of the world of briyah (malchut of briyah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of briyah is the letters of actualization and revelation of the light of the world of briyah. malchut of briyah is therefore the source of the actualization of the souls and angels from nothing to something in the world of briyah. now, just as above in atzilut there are ten sefirot, lights, vessels, enclothements, chambers, and unifications etc. so too in briyah all these matters apply. however, as mentioned before, there is no comparison between atzilut, which in general corresponds to chochmah, and briyah which in general corresponds to binah. one who

rah. from zeir anpin of yetzirah, the emotions for formation are drawn into the actualization of the world of yetzirah (malchut of yetzirah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of yetzirah is the letters of actualization and revelation of the light of the world of yetzirah. therefore, malchut of yetzirah is the source of the actual existence of the souls and angels of the world of yetzirah. the world of asiyah- action now, just as the worlds of atzilut, briyah and yetzirah arose in his simple essential desire (ratzon hapashoot, so did the world of asiyah. from malchut of malchut of briyah is drawn atik and arich of asiyah (the pleasure and desire for the world of action. here too, there is a masach between yetzirah and asiyah, just as th

ed zeir anpin of asiyah. from zeir anpin of asiyah, the emotions for the world of asiyah are drawn into actualization in malchut of asiyah. as mentioned before malchut is the letters and vessels for the light. malchut of asiyah then, is the letters of actualization and revelation of the light of the world of asiyah. therefore, it is malchut of asiyah which is the source of the actual existence of the souls and angels of the world of asiyah. the lowest angels of the lowest level of asiyah receive their life force from malchut of malchut of asiyah. then, from the dross of the light of these angels life force descends to power the planets and constellations. this is the source of all the energy and influence of our universe. the energy and influence of the planets and constellations, in turn

l soul, is made up of an admixture of good and evil (as explained in part one the "allegory" or garment of the chashmal can be either concealing or revealing. furthermore, the allegory brings out the concept in the way of "somethingness. this somethingness is the source of evil. it is for this reason that anything which has its source in nogah may be utilized for either good or evil. for example, the souls of true converts to judaism have their source in nogah. because of this they are drawn to judaism and may convert, thus entering the domain of the holy. on the other hand, since they have free choice, they are not compelled by their nature to do so and may choose to stay in the domain of the unholy) as explained, it is the "somethingness" of the comprehension of divine concepts that the

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

he right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was diminished h obviously does not mean that he physically shrunk, and that being spiritual is just being giant. rather, this simply the way the kabbalists describe adam fs transformation from a totally spiritual to partly physical being. however, he [originally] encompassed souls of arich anpin, and when he sinned, these souls ascended on high. as we have

drash describes a situation that persisted for 130 years and the arizal describes a process that occurred simultaneously with the sin, this is simply because spiritual processes that occur outside the context of time require time when manifested in the physical plane. in addition [adam] blemished souls that were associated with his own, personal soul-root. these were [intended to be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the a

azed h at the divine presence [the situation remained unrectified] until moses came and rectified the hei of [abel fs name in hebrew] hevel and the shin of [seth fs name in hebrew] shet. moses in hebrew is moshe, mem-shin-hei. he is thus seen as the rectification of seth and abel. in other words, the ultimate tool for rectifying the sin of adam is the torah (which was given through moses. some of the souls that went out [of adam] were rectified [by being reincarnated] in converts. when an individual converts to judaism (in accordance with jewish law, he draws down into his being a jewish soul that he did not possess previously. existentially, then, his conversion process represents the transformation of the mundane into the holy. to explain further: the [original] garment of adam was the l

on in proper marital relations. once intercourse occurs on this level, the snake, like abimelech (who was simply playing the role of the snake further along in history) can rightfully argue that he is as fit a consort for eve as adam. now, adam is considered to have committed [in the sin of the tree of knowledge] three cardinal sins: idolatry, sexual aberration, and murder.10 murder: referring to the souls that left him as seminal emissions. the sages compare intentional seminal emission to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evil is serving them, which is idolatry. those souls who left him as seminal emissions returned as the gene

parks of the vav-hei, we give ourselves over to the unity [of g-d] in reciting the shema. when we eat we also rectify [this. by performing the commandments and studying the torah we elicit [divine beneficence] from the source of these above, so that it elevate those below also. this is how we rectify the unholy descent of the vav-hei into the realms of evil adjacent to the world of beriah. as for the souls propagated by adam fs unholy seminal emissions. shem, ham, and japheth were the roots of those souls, and came to rectify them. but the generation of the dispersion ruined [their efforts, and said, gcome, let us build ourselves a city and a tower. h12 [in effect] they said that they saw those souls of the generation of the flood that did not ascend and that they did not have a body to as

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

elements. for wert thou to summon the gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure creatures of god's creation to fill thy coffers and to satisfy thy lust for gold? wouldst thou defile the spirits of driving fire to 76 the golden dawn: volume i book one serve thy wrath and hatred? wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou blaspheme not the name by which another knowethhis go

geburah an influx of severity, and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the the golden dawn: volume ii book two hiero hiero hiero straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. k m ta kes his place in front of neophyte, leads him in a n. e. direction towards the hiereus, halts, and steps out of the direct line behveen hiereus and neophyte. whence comest thou? i come from between the two pillars and i seek the light of the hidden k

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplica

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

the refuse of the earth. s lamed. to subdue the most ferocious animals and have power to pronounce those words which paralyse and charm serpents. a mem. to have the ars notoria which gives the universal science. i nun. to speak learnedly on all subjects, without preparation and without study. these, finally, are the seven least powers of the magus: y samech. to know at a glance the deep things of the souls of men and the mysteries of the hearts of women. r ayin. to force nature to make him free at his pleasure. q pe. to foresee all future events which do not depend on a superior free will, or on an undiscernible cause, tsade. to give at once and to all the most efficacious consolations and the most wholesome counsels. f koph. to triumph over adversities. w resh. to conquer love and hate. c

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

hom he would operate, and he must perform the work with a great burst of faith and will, which we do not always find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there are two kinds of necromancy, that of light and that of darkness. the evocation by prayer, pantacle and perfumes, and the evocation by blood, imprecations and sacrilege. we have practised only the first, and advise no one to devote themselves to the second. it is certain that the images of the dead do appear to the magnetized persons who evoke them; it is

ROBERT KIRK WALKER BETWEEN WORLDS

eir inferior state, and clothed with [temporary] bodies procured through their alms-deeds in this life called cuirp dhaondachbach, which means fluid active, ethereal vehicles to hold them[selves together, that they may not scatter, nor wander and be lost in the totum [plenum or fullness, or [in] their first nothing [the void] but if any are so impious as to have given no alm, they say [that] when the souls of such do depart, they sleep in an inactive state until they resume terrestrial bodies again. others, those which the lowland scot calls a wraith, and the irish eug or deathmessenger, appearing sometimes as a little rough dog, and if crossed, and conjured http//www.dreampower.com/kirk_wbw/pg_21.htm (6 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29 [beneficia

ressive] stages, he [the seer] easily guessed how long the man was to live who wore the [astral] shroud, for when it approached his head, he told [me] that such a person was ripe for the grave. the secret commonwealth 31 10. there be many places called fairy hills, which the mountain people think impious and dangerous to peel or uncover by taking earth or wood from them, superstitiously believing the souls of their predecessors to dwell therein. and to that end, they say, a mote or mount was dedicated beside every church-yard, to receive the souls http//www.dreampower.com/kirk_wbw/pg_30.htm (1 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) until their adjacent bodies arise, and so [the church's artificial mound] becomes as a fairyhill [meanwhile] they use bodi

http//www.dreampower.com/kirk_wbw/pg_50.htm (5 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) second sight, in the very shapes and the speaking the same language [as] they did when incorporate and alive with us [this is] a matter of an old imprescriptable tradition [as] our highlanders make still a distinction between sluagh saoghalta and sluagh sith, averring that the souls [of mortals] go to the sith [sidh or fairy hills] when dislodged. many real treasures and murders are discovered by souls that pass from among ourselves or by the kindness of these our airy neighbours, none of which spirits can be altogether, inorganical [these are] no less than the conceits about purgatory or a state of rescue, the limbuss patrum et infantum [which] though misapplied, y

the fairies are often identified with wandering troops of earth-bound spirits, though kirk makes some very clear distinctions between fairies and the spirits of the dead (pages 24 and 30) and there seems little doubt that he was drawing these distinctions from tradition rather than rationalizing for the purposes of his text. in pagan religion, such as that of both the scandinavians and the celts, the souls of the dead are gathered up by the wild hunt in november (coinciding with the appearance of the pleiades, now celebrated as hallow-e'en, and known in gaelic as samhain (b) early celtic traditions are of a semi-nomadic people (though we should be cautious in making generalizations: the ancient land of ireland, for example, was divided geomantically into five zones 13 consisting of four qu

kirk's totum) is founded upon an utter commentary 94 void (kirk's first nothing. they do not play a great part in the orthodox christianity of the seventeenth century, and if we grant that kirk is indeed reporting oral tradition, this is further evidence of a specific wisdom-teaching of ancient origins, but with perennial and worldwide currency. finally we have the reference to reincarnation: for the souls sleep in an inactive state until they resume terrestrial bodies again. an unambiguous statement directly counter to christian dogma. http//www.dreampower.com/kirk_wbw/pg_92.htm (2 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) as kirk is reporting the beliefs of his barbarian parishio-ners, presumably he can avoid any suggestion of heresy or witchcraft, but

RUBY TABLET OF SET

er did not automatically simplify matters, but it did refine the search to a previously unknown state of sophistication which allowed for the disposal of useless lumber through subtle, experienced, and complex approaches. it is the quest of always becoming, a task which is one of the significant keys to living for as long as the self-sufficient psyche wills "let us enquire" said socrates "whether the souls of dead men really exist in the house of hades or not. well, there is the very ancient legend which we remember, that they are continually arriving there from this world, and further that they come back here and are born again from the dead. if that is true, and the living are born again from the dead, must not our souls exist there? for they could not be born again if they did not exist

mong your elect, for we are your nobles and none other. open, therefore, the gates of the underworld. let the light depart, and bring unto us the darkness. ego sum qui copulave pugno meo, libidinem sentini in umbra mea, semen cecidit e meo ipsius ore. we invoke thee, anubis, opener of the way, who dwells in the void. hail, typhon! terrible ancient god of death and destruction, who maketh desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introducing the four shades. hail, my brothers and sisters of the night. welcome to the abode of d

set] by the power and thunder of set- we awaken our highest selves. from the edge of the perimeters of our selves, we gaze into the vast unknown. harken to us, ancient intelligence of the universe- look upon us with thy red eyes, and journey with us. know that we are become on this journey. by this we are lifted [the graal is raised aloft with these words:(1] to seek after starry wisdom destroys the souls of the earthbound, but we drink this plutonian meade and it destroys us not [drink from graal] as nuclear detonation in the abyss we are become [invocation to the black stars] we are eternal. our hearts are as the eternal fires of stars. the power and depth of our being is as one with the crushing and unimaginable heat and compression of stellar interiors. we burneth on and on without re

. in the shapes that i have wrought for them do the old ones render the profane forever constrained to the realm of death. i'a yog-sothoth. the sith bell has been cracked, and the yellow sign seen within the eye of the star of wrath. yea! moving unseen upon the laird of mentu, the fiends without faces have welcomed me, and within the ebon keep the horrors in yellow hold council, seeking to devour the souls of the profane. from an angular matrix born of the asylum, my voice blasts forth unto my soul image, nyarlathotep, and screams of terror and merriment are forever heard unto the ending of the cycle. moving upon the winds of the abyss do the elder daemons shriek my name, proclaiming "ias aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo j nusf'wi klo zyah zsybh kyn-talo huz-u kyno" behold all

is no one and has no language but a cry, and the gods know him not, but whoever shall be delivered by their names shall live [priest] i speak for the gods, and i say: i have made the heavens and the earth. i have knit together the mountains; i have created all that is above them. i have made the water; i have made the heavens; i have stretched out the two horizons like curtains, and i have placed the souls of the gods within them. i am he who, if he opens his eyes, does make the light; and, if he closes them, darkness comes into being. i have made the hours; i have created the days; i bring forward the festivals of the year. i have created the sacred bull from whose loins spring the delights of love. i make the fire of life, and i provide food in houses. i am xepera [mother (or father] we

SALMANRUSHDIE THESATANICVERSES

and he castigates himself, o my vanity, i am an arrogant man, is this weakness, is it just a dream of power? must i betray myself for a seat on the council? is this sensible and wise or is it hollow and self-loving? i don't even know if the grandee is sincere. does he know? perhaps not even he. i am weak and he's strong, the offer gives him many ways of ruining me. but i, too, have much to gain. the souls of the city, of the world, surely they are worth three angels? is allah so unbending that he will not embrace three more to save the human race- i don't know anything- should god be proud or humble, majestic or simple, yielding or un _what kind of idea is he? what kind am i_ o o o halfway into sleep, or halfway back to wakefulness, gibreel farishta is often filled with resentment by the

ble over but your unconscious body? like a drunk in the gutter, mahound. i sent my servants for a litter and brought you home. say thank you "thank you "i don't think you were recognized" she says "or you'd be dead, maybe. you know how the city was last night. people overdo it. my own brothers haven't come home yet" it comes back to him now, his wild anguished walk in the corrupt city, staring at the souls he had supposedly saved, looking at the simurgh-effigies, the devil-masks, the behemoths and hippogriffs. the fatigue of that long day on which he climbed down from mount cone, walked to the town, underwent the strain of the events in the poetry marquee- and afterwards, the anger of the disciples, the doubt- the whole of it had overwhelmed him "i fainted" he remembers. she comes and sits

SATANGEL

may be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might otherwise be described not merely as primitive, but even atavistic. its seemingly anti-christian theological and ceremonial expressions may be sophisticated and obscure, yet in essence it is the same as those ante-christian pagan practices of witchcraft as have condemned the souls of many an assumed illiterate and simple peasant. the evils are entirely and in every sense identical. what must also be understood is the reputation of the books themselves as objects of the arte; consecrated and embued with a spiritual power in their own right. their mere presence in a place could thus bring good or bad luck. in the circle it is just as much an integral part of the sum

phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them are destroyed with their dwelling places, they will be punished eternally. those who have blasphemed the way out of righteousness will be hung up by their tongues. spread under them is unquenchable fire so they cannot escape it. according to the sibylline oracles uri-el is the angel

SATANIC BIBLE

o- cursed is he who doeth good unto others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded, for they shall ride the whirlwinds- cursed are they who teach lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perp

SATANIC RITUALS

wurde. unseen they walk amongst us, and as we doth join them, so we stalk the night unseen as well, for only through the angles can we be seen, and those without see not; for their eyes are blinded by millstones of righteousness. i say unto thee who speaketh with, garbled tongue: i know well that which holds ye from leaving this cycle. i have glimpsed the hounds of the barrier, lying in wait for the souls of the righteous. they are the guardians of the cycles, and they lurk at the threshold of time, and their space-planes move about them, hiding them well. they move only through angles, though free are they not of the curved dimensions. strange and terrible are the hounds of the barrier, follow they consciousness to the limits of space. unseen they walk among thee, in places where the rit

eine haben! yea! hiding in the abyss beyond time i found them, and they, scenting me afar off, raised themselves and gave the great bell cry that can be heard from cycle to cycle. dwelt i then, in lairs remote front man, on the gray shores of time, beyond the world's rim, and ever with me they moved, in angles not known to man. on that dark threshold they crouch, their jaws agape and ravening for the souls of those who are without! ich komme zur ck durch die winkel und eisern folgten sie mir. hal die verschlinger folgten und somit wurde ich der marschall der wirte der h lle, jene welche mir folgten und sie hunde f hrten, ritten durch den wirbelwind der nacht, um die erde zu reinigen und das eis zum schmelzen zu bringen! returned i through angles back, and hard by me they followed. yea! the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hers. most of the time, religion also deals with what might be called the supernatural or the spiritual, about forces and powers beyond the 1 control of humans. in this latter area, religion attempts to answer questions that science does not address, such as the meaning of life and what happens after death. in addition, religion deals in one form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood th

rrounding it. a shrine is usually a small area in or near the home where a person can worship instead of attending a larger temple. it may contain items that represent the deity or are offerings to the god. the shrine may have pictures of the worshipper s personal god or of one of the major gods in the daoist pantheon, or group of gods. people light candles and burn incense at a shrine to call on the souls of their departed relatives or to call on certain gods to ask for assistance. wine may be poured and food, including meat, rice, and cookies, are placed on the home altar or shrine. there are rites for health, prosperity, and long life, among many others. meditation is another form of home worship. meditating on the dao is considered the way to reach unity with it. special breathing tech

mily would make offerings of flowers, corn meal, and wine on the graves of their family s dead. funerals were major ceremonies for the romans, with hired mourners and large tombstones erected. sad songs were sung and played on instruments as the body was put into the ground. later in roman history, however, these funerals were held only at night so as to discourage too many people from attending. the souls of the dead were called lares, and the romans believed that they watched over and protected the household. greco-romanism s influences greek and roman mythology has had a lasting effect in the modern world, especially in literature and art. without these sources, such works as the divine comedy by dante alighieri (1265 1321) or the faerie queen by edmund spenser (c. 1552 1599, or even th

or she is listed at the local shrine as ujigami, or a named kami, and is now regarded as a clan or local deity (god. further, kami are not spirits that exist above and beyond the human realm, as divinities in most other religions are. instead, they exist in the world and are even capable of making mistakes. not all kami are contented or even good. some work mischief in the world (ono, or demons. the souls of people who die by violent means are referred to as yurei, or tormented ghosts, who seek revenge in the world. the kami of children who die young (mizuko) are thought of as angry, and they have to be calmed through rituals at local shrines. live a simple, harmonious life shintoists do not follow any set of guidelines other than to live a simple and harmonious life. this is often expres

ghs the good, the soul is sent to hell. zoroastrians also believe that the world passes through three phases. the first phase is creation. the second phase is the present world. during this phase good and evil are mixed, but people s good actions and thoughts are helping to lead the world to a heavenly ideal. in the final stage, good and evil will be separated, all will be pure and good, and even the souls that were sent to hell will be freed. another strong similarity between zoroastrianism and judaism, christianity, and islam is that a savior, a descendant of zarathushtra called saoshyant, will be born of a virgin. he will raise the dead and pass judgment on everyone in the final judgment. ordinary members of the faith do not dwell on these theological concepts. rather, they concern them

SEPHER HA BAHIR

the shin? he said: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek

that is to the south-west? this is the foundation of the world. regarding this it is written (proverbs 10:25, the righteous is the foundation of the world. the second power stands behind the chariot, while the first power stands in front of it. the righteous, foundation of the world is in the centre. it emanates from the south of the world, and is officer over the other two. in its hand are also the souls of all living things. it is the life of worlds. whenever the word creation (beriah) is used, it is done with it. regarding it, it is written (exodus 31:17, he rested and souled. this is the attribute of the sabbath day. regarding this it is written (exodus 20:8, remember the sabbath day and keep it holy. but it is also written (deuteronomy 5:12, keep [the sabbath. this is speaking of the

order that they should make us holy and allow us to be worthy. why? because when we are in this world, we can become worthy of the world to come, which is great. in its hand is the treasury of souls. when israel is good, these souls are worthy of emerging and coming to this world. but if they are not good, the [these souls] do not emerge. we therefore say, the son of david will not come until all the souls in the body are completed. what is the meaning of all the souls in the body? we say that this refers to all the souls in man s body [when these are completed] new ones will be worthy of emerging. the son of david (the messiah) will then come. he will be able to be born, since his soul will emerge among the other new souls. what is this like? a king had an army, and he sent them much brea

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

weet voice is heard, the young mother's voice "i am here: i am by thy side" murmured zanoni. the mother smiled, and clasped his hand, and asked no more; she was contented. viola recovered with a rapidity that startled the physician; and the young stranger thrived as if it already loved the world to which it had descended. from that hour zanoni seemed to live in the infant's life, and in that life the souls of mother and father met as in a new bond. nothing more beautiful than this infant had eye ever dwelt upon. it was strange to the nurses that it came not wailing to the light, but smiled to the light as a thing familiar to it before. it never uttered one cry of childish pain. in its very repose it seemed to be listening to some happy voice within its heart: it seemed itself so happy. in

the steam-engine. but viola, as untutored as himself, was terrified by his rough and vehement eloquence, terrified, for by that penetration which catholic priests, however dull, generally acquire, in their vast experience of the human heart hourly exposed to their probe, bartolomeo spoke less of danger to herself than to her child "sorcerers" said he "have ever sought the most to decoy and seduce the souls of the young, nay, the infant" and therewith he entered into a long catalogue of legendary fables, which he quoted as historical facts. all at which an english woman would have smiled, appalled the tender but superstitious neapolitan; and when the priest left her, with solemn rebukes and grave accusations of a dereliction of her duties to her child, if she hesitated to fly with it from a

ies, but i cannot yet gain the clew. i know that she is here. i know it by an instinct; the breath of my child seems warmer and more familiar. they peer at me with venomous looks, as i pass through their streets. with a glance i disarm their malice, and fascinate the basilisks. everywhere i see the track and scent the presence of the ghostly one that dwells on the threshold, and whose victims are the souls that would aspire, and can only fear. i see its dim shapelessness going before the men of blood, and marshalling their way. robespierre passed me with his furtive step. those eyes of horror were gnawing into his heart. i looked down upon their senate; the grim phantom sat cowering on its floor. it hath taken up its abode in the city of dread. and what in truth are these would-be builders

el of those mysterious intermediates between earth and heaven who had renounced the intercourse of the spirit when subjected to the common bondage of the mortal. in the intense desire and anguish of his heart, perhaps, lay a power not yet called forth; for who has not felt that the sharpness of extreme grief cuts and grinds away many of those strongest bonds of infirmity and doubt which bind down the souls of men to the cabined darkness of the hour; and that from the cloud and thunderstorm often swoops the olympian eagle that can ravish us aloft! and the invocation was heard, the bondage of sense was rent away from the visual mind. he looked, and saw, no, not the being he had called, with its limbs of light and unutterably tranquil smile not his familiar, adon-ai, the son of glory and the

SIR WALLIS BUDGE EGYPTIAN MAGIC

e world in his forms of existence, and in the underworld, grant that my soul may live for ever! may the great god in his disk give his rays in the underworld of heliopolis! grant thou unto me an entrance and an exit in the underworld without let or hindrance" chapter clxiii. of the book of the dead was written to prevent the body of a man mouldering away in the underworld, and to deliver him from the souls which were so unfortunate as to be shut in the various places thereof, but in order to make it thoroughly efficacious it was ordered to be recited over three pictures (1) a serpent with legs, having a disk and two horns upon its head (2) an utchat, 1 or eye of horus "in the pupil of which shall be a figure of the god of the lifted hand with the face of a divine soul, and having plumes an

world; he shall never, never be turned back; his flesh and his bones shall be like p. 122 those of one who hath never been dead; he shall drink water at the source of the stream; a homestead shall be given unto him in sekhet-aaru; he shall become a star of heaven; he shall set out to do battle with the serpent fiend nekau and with tar, who are in the underworld; he shall not be shut in along with the souls which are fettered; he shall have power to deliver himself wherever he may be; and worms shall not devour him" 1 again, the words of power which form the clxvth chapter to be effectual were ordered by the rubric to "be recited over a figure of the god of the lifted hand, which shall have plumes upon its head; the legs thereof shall be wide apart, and the middle portion of it shall be in

SOLOMON

told the old man after three days to bring his son again to me here "and" said i "i will attend to him" and they saluted me, and went their way. 113. and when they were gone i ordered ornias to be brought forward, and said to him "tell me how you know this" and he answered "we demons ascend into the firmament of heaven, and fly about among the stars. and we hear the sentences which go forth upon the souls of men, and forthwith we come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature" 114. i therefore, having heard this, glorified the lord god, and again

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

of the third being is made explicit when the third seal is opened and the text reads: a quart of wheat for a day s wages, three quarts of barley for a day s wages. thus the rider carries a pair of scales.142 when the fourth seal is opened, the rider who appears is called death, and hell was following close behind him; the rider stands for righteousness in religion. when the fifth seal is opened, the souls of those who have already taken up christianity appear: the creative idea behind christianity itself is manifested. but this refers only to the first stage of christian society, which is no less transitory than the other manifestations of the creative ideas. the sixth seal is opened. and now it is revealed that the spiritual world of christianity is something eternal. the apocalypse of j

of departure for christianity. understood in this way, christianity has its mystical aspect. as simultaneously mysticism and fact, christianity is a breakthrough in the historical development of humanity for which the processes of the mysteries, with the results that they brought about, form a prior evolutionary stage. chapter 12 augustine and the church the violence of the struggle played out in the souls of those who wrenched themselves free from paganism and made the transition to the new religion of christian belief can be witnessed in its full force only in the figure of augustine (a.d. 354 430).181 to understand the convulsions of his spiritual life is at the same time to participate behind the scenes in those that rocked the souls of an origen, a clement of alexandria, a gregory of

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ceives his/her environment. this is what must be fully explored and understood in terms of the over riding principles that reflect this individuated perception. the pentagram is a symbol that is approximately five thousand years old and has its initial use in ancient egypt and mesopotamia, first as a potter mark, and in later egyptian dynasties as a mason s mark. symbolically, it was connected to the souls separate journey through the universe. gerald gardner (considered the founding father of modern wicca) utilized the inverted pentagram as representive of the second degree of wicca. the gnostics called the pentagram the blazing star and related it to night time magic. pagan, druids, celts, pythagoreans, greeks and romans all used the pentagram- with one point or two points upward as vari

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

it not a frightening thing to realize that these men are not only religious, their religion is satanism, and their god is the devil? the destructive path, therefore, is the way of the illuminati. as i have demonstrated, these wicked agents of the serpent are psychopaths and present a clear and present threat and danger to our lives. but the gravest danger is that which 270 codex magica confronts the souls of billions of unsaved, ignorant human beings. if they fall for the lie of the serpent, they will suffer total destruction and suffer loss for eternity. in occult geometry, a.s. raleigh examines the symbol of the circle. he writes: one form of the circle is a serpent with a tail in its mouth..it is the return to unity..the true circle symbolizes evolution, the serpent circle involution

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it filled with flames, the images developed out of the hebrew sheol and the greek hades as the final resting places for the dead. roman catholic christianity continues to depict hell as a state of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have opportunities to expiate certain of their sins. devoted members of their families can offer prayers and oblations which can assist those souls in purgatory to atone for their earthly transgressions and achieve a restoration of their union with god. protestant christianity does not offer its followers the opportunities for afterlife redemption afforded by purgatory or any other inter

earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans may enter into animals: divine law preserves the human soul from such infamy. m delving deeper gordon, stuart. the encyclopedia of myths and legends. london: headline house, 1993. orphic mysteries orpheus may have been an actual historic figure, a man capable of charming both man and beast with his music, but god or human, he modified the dionysian rites by removing their orgia

awaits the virtuous soul after death. some tribes believed that their eternal abode would be in the stars. to these people, the milky way was known as the pathway of the dead; and it was their custom to light fires upon the graves of the dead for four days to give the spirits ample time to arrive safely on the glorious path in the sky. for other tribes, the land of the grandparents, the place of the souls, was located under the earth, where the sun would shine during the time of its disappearance from the topside world at night. others believed the place of the departed spirits was far away in the south. medicine priests among the algonquin people taught that two souls resided in the physical body. one of the souls kept the body animate and remained with it during sleep. the other, less a

the land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and head. because the soul still existed in human shape, it, like the ka of the ancient egyptians, still needed to be provided with nourishment. some tribal members burned the best part of their food as an offering to the souls of the departed. m delving deeper emerson, ellen russell. indian myths. minneapolis: ross& haines, 1965. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 afterlife mysteries gill, sam d, and irene f. sullivan. dictionary of native american mythology. new york: oxford university press, 1992. how the major religions view reincarnation reincarnati

nnot know how they are being judged at all times, both before and after coming into the world and when they leave it. because the goal of all human souls is to reenter the absolute from which they originally emerged, it is necessary for them to develop the level of perfection that will find them worthy of reunion with god. since it is unlikely that such perfection can be achieved in one lifetime, the souls must continue their spiritual growth from lifetime to lifetime until they are fit to return to the divine. although the study of the kabbalah undergoes cycles of popularity and esteem, reincarnation is not generally taught today in the three main branches of judaism reform, conservative, and orthodox but is accepted by those in the hasidic sect. rabbi yonassan gershom, a neo-hasidic rabb

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cies of entities betwixt man and angel. william shakespeare (1564 1616) made fairies famous in a number of his masterworks. he is largely responsible for the concept of the wee folk as mostly benign mischievous, perhaps, but never evil. alexander pope (1688 1744) wrote lovely passages idealizing fairies, but once satirically remarked that he believed many of the woodland sprites were possessed by the souls of deceased socialites who even after death refused to give up earthly amusements. sir walter scott (1771 1832) emphasized the beauty of the fairy realm and the struggle of the fairies to achieve humanlike souls. the famed poet william butler yeats (1865 1939) had a nearly obsessive interest in the supernatural and strongly believed in fairies. it was the creator of sherlock holmes, sir

forbidden, such as in polynesian societies. from the tongan tabu, said to have been introduced into the english language by captain james cook in the late eighteenth century. talisman an object such as a gemstone or stone, believed to have magical powers or properties. from the greek telesma, meaning something consecrated, telein, to complete, and telos, result. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a

e which precedes the return of jesus christ to earth, in which there will be tremendous suffering that will test humanity s endurance, patience, or faith. ufo literally an unidentified flying object, although the term is often used by some to refer to an alien spacecraft. ufologist someone who investigates the reports and sightings of unidentified flying objects. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. visi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

of the inscription from the legendary emerald tablet, which is itself a description of the seven stages of gold-making. hermes, who is called trismegistus, gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenger of the greek hierarchy of deities and the god who conducted the souls of the dead to the underworld kingdom of hades. the egyptians identified hermes trismegistus with thoth, who, in their pantheon of gods, was the divine inventor of writing and the spoken word. these same greek colonists developed an interest in the old egyptian religion, then went on to combine elements of their hellenistic beliefs, add fragments of judaism and other eastern belief const

ick to give vent to their opinions, and they can indulge in biting sarcasm if so moved. libra, the scales, september 23 to october 23, is an air sign. libra is the only symbol of the zodiac that does not represent either an animal or a human. long associated with harvest time and the fair measurement of crops, the scales may hearken back to ancient egypt and the belief that the god anubis weighed the souls of the dead to determine their worthiness. libra people are often attractive and conform to the idealistic picture of the model man or woman. however, libras tend to be rather moody and thin-skinned, and they hate anything painful or ugly. luxury has a great attraction for them; and with their tendency to avoid the unpleasant aspects of life, many librans live to a ripe old age, having t

which precedes the return of jesus christ to earth, in which there will be tremendous suffering that will test humanity fs endurance, patience, or faith. ufo literally an unidentified flying object, although the term is often used by some to refer to an alien spacecraft. ufologist someone who investigates the reports and sightings of unidentified flying objects. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. visi

THE KEY TO THE MYSTERIES

order to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenated races, and enlarged in them the spirit of life. there is in the world a nation which calls itself frankness and freedom, for these two words are synonymous with the name of france. this nation has always been in some ways more catholic than the pope, and more protestant than luther. the france of the crusades, the france of the troubadours, the

! glory to right which transforms itself wholly into duty, and which becomes devotion! to the widowed souls who love, and burn up without being loved! to those who suffer, and make none other suffer, to those who forgive the ungrateful, to those who love their enemies! oh, happy evermore, happy beyond all, are those who embrace poverty, who have drained themselves to the dregs, to give! happy are the souls who for ever make thy peace! happy the pure and the simple hearts that never think themselves better than others! humanity, my mother, humanity daughter and mother of god, humanity conceived without sin, universal church, mary! happy is he who has dared all to know thee and to understand thee, and who is ready to suffer all once more, in order to serve thee and to love thee! xviii the nu

and religion. at the head of this book one sees the symbol, or, as the magi call it "the signature" of the doctrines which it teaches. instead of the christian cross, symbol of harmony, alliance and regularity, one sees the tortuous tendrils of the vine, jutting from its twisted stem, images of hallucination and of intoxication. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite overcrowded with gods, returning the one into the other. the souls can and do communicate with us by means of tables and hats. and so, no more regulated instruction, no more priesthood, no more church, delirium set upon the throne of truth, oracles which write for the salvation of the human race

THE MARTINIST OPERATIVE GENERAL RITUAL

brazen serpent exposed to the view of all. deign in thy clemency, o lord of mercy, to grant the wandering souls lost in the darkness of beyond, grace so that they may recollect the name of the redeemer and thus escape the attacks and snares of the demoniacal spirits eager to destroy these souls. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the re-illumination of the souls lured into the darkness by the atheistic materialism: o almighty and eternal god, thou who savest men and lettest not perish any of thy creatures. deign, o lord, to look down with favour upon the souls misled by the ruse of satan, our adversary. may these souls repent their errors and after having abandoned all malice, return one day into the unity of thy holy and eternal truth. hear, o

e book of life. by ieshouah, our lord, amen. operator replaces the lid of the censer and then extinguishes the central luminary, but first he says the following: may the invisible and spiritual light return into the invisible and spiritual world just as the elementary flame is being returned to its natural elementary source, but may the divine fire and divine light dwell forever in my soul and in the souls of my brothers. by ieshouah, our lord, amen. operator now takes the poignard (or the sword) and knocks with it, successively, all four corners of the room tracing there with distinct knocks of the blade, a greek cross. doing this he says at each corner: may any spirit who does not proclaim the glory of god fly away by this sign. by ieshouah, our lord, amen. note: the french version of th

THE NECRONOMICON SIMON VERSION

s the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes

too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and deciphered the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the

THE PATH OF KABBALAH

of course, there were people who absorbed the lurianic kabbalah (the kabbalah of the ari) naturally, and there were people who could not understand it and had troubles disconnecting themselves from the kabbalah of the ramak (rabbi moshe kordoviro. the ari introduced a fundamental change in the method of the study of kabbalah, which enables us to study kabbalah from the perspective of the vessels, the souls, meaning from below. ramak s method of study examined the world from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. rabbi laitman says he studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the upper degree

ot to the 4th degree. from us to the creator there are 6,000 degrees-years. in the first millennium the root degree souls are corrected. all they have to do is just live a little in this world; suffer some (wild animals, enemies, famine etc. for them, attempting to escape the pain was enough to correct the root degree coarseness. in the second millennium the 1st degree coarseness was corrected in the souls. then came the 2nd and the 3rd. at the end of the sixth millennium (our time) the time has come to correct the souls with the 4th degree of coarseness. this is a very general description. but today, when we are at the conclusion of the 4th exile, there is a return to the land of israel; the time of the spiritual redemption begins the time of the coming of the messiah. 29 of 273 chapter 1

is the freedom to operate against one s desires. that is the only time one is able to decide freely. the light that comes from the creator created the desire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it comes to our world, where it is shattered into a multitude of little fragments. each fragment is called a soul. as the souls ascend, they gradually change their attributes, using a special system that constantly moves the souls from one place to another, so that they will help one another correct. the torah and kabbalah, and all the holy scriptures, were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that

ween the generations and their intensity of egoism? a: each generation is characterized by a certain kind of soul. in earlier times, finer souls came down. they had only a minimal amount of egoism. but those people were virtually devoid of selfishness and hence had little incentive for development. almost 45 of 273 nothing happened for many centuries, but gradually, over a period of time in which the souls incarnated from one generation to the next, a process of accumulation of egoism was underway, and along with it, the growing desire to escape them and feel only pleasures. in our generation, everything is happening at a fantastic speed. we want everything this world has to offer! we no longer settle for controlling this world, we want to control the other worlds too. but that control can

esires, until finally, with the help of that light, he crosses the barrier and receives the aim to give, to bestow. only the upper light of the creator can do such a thing to a person answer all his efforts to attain spirituality and bring him to a state where his desire for spirituality becomes so intense, as to not let him sleep, and overshadow all other desires. the process is the same for all the souls, but each soul has its own mission in this world. each soul also has a different speed in which it makes its way to the creator. every thought, every desire and every movement that we make in this world, regardless of who that person is, is given for one and only purpose: to rise and come closer to spirituality. however, in most cases, this progress happens naturally, on the unconscious

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

s kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as th

sin, and saw the people come to it and pray, before its mouth set open for a gin *mysteries: lyrical and dramatic, vol. i, p. 99. before this statue he is brought; her bronze and chilly loins are girded with the sacred gold of lust, her lips are lecherous and large, inviting to kiss: but somehow blood was black upon them; blood in stains and clots and splashes; and the mud trampled around her by the souls that knelt, worshipping where her false lewd body dwelt, was dark and hateful; and a sleepy flood trickled therefrom as magic gums that melt.*1. i am a man, nor fear to drain the bowl.*2. now some old devil, dead no doubt and damned, but living in her life, had wisely crammed her fierce bronze throat with such a foul device as made her belly yearn for sacrifice. she leered like love on m

i. p. 239. gkill me, h cries tannhauser. gin the kiss, h answers venus: thus ends act ii. act iii opens a different scene. the outer materiality of body is all but sated, the starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling lightning which rush through the leaden sky rending the depths of despair. tannhauser is released from his bondage, and the shackles of lust fall from his soul; he is free, and kneeling by a calvary. act iv again brings our knight before the gaze of the world. he has eaten of the

THE BOOK OF GATES

force a way through the tuat, he shall cleave a passage through the tresses of the gods with flowing hair (henksu, he shall travel on by the eater of the ass (am-aa) after the emptying of the lands, he shall eat bread-cakes in the boat of the earth, and there shall be given unto him the fore-part of tatuba. whosoever shall have made in writing (or, in drawing) similitudes of the baiu-tuati (i.e, the souls of the tuat) in the forms in which they are in ament of the tuat-now the beginning of such representations should be from amentet--and whosoever shall make offerings unto them upon earth in their names [these things i say] shall act as magical protectors to that person upon earth, regularly and unfailingly. and whosoever shall know the words which the gods of the tuat speak to this god

lord of the years and of the everlastingness which hath no diminution' their food consisteth of offerings, their drink is of cool water, and there is lamentation to them when they hear their doors close upon them. their food is given to them from the goddess mu-sta) by tesert-baiu" the paragraph which refers to the jackal-headed gods reads"[these are] they who come forth from this lake whereunto the souls of the dead cannot approach by reason of the sanctity which is therein. unto them saith ra-'that which belongeth to you [to do, o ye gods who are in this lake, is to keep guard upon your lives in your lake; your offerings are under the guard of the jackals which have set themselves on the edge of your lake' they say unto ra-'immerse thyself, o ra, in thy holy lake, wherein the lord of th

ch by reason of the sanctity which is therein. unto them saith ra-'that which belongeth to you [to do, o ye gods who are in this lake, is to keep guard upon your lives in your lake; your offerings are under the guard of the jackals which have set themselves on the edge of your lake' they say unto ra-'immerse thyself, o ra, in thy holy lake, wherein the lord of the gods immersed himself, whereunto the souls of the dead approach not; this is what thou thyself hast commanded, o khuti' their food consisteth of bread, their drink is [made] of the red [barley, and their p. 131 click to view the twelve gods who carry their doubles. click to view the twelve gods of the lake of life. click to view the ten living uraei of the lake of the uraei. p. 132 vessels of drink are filled with wine. there is

ed gods, with projecting elbows; each of these holds in his hands a part of the body of a long, slender serpent, and the group is called "those who hold ennutchi" in front of these are p. 141 click to view the gate of the serpent teka-hra. p. 142 twelve bearded beings, who are advancing towards a god, who is styled [the god "of his angle" the twelve gods are described as baiu reth-ammu-tuat, i.e "the souls of the men who are in the tuat" the texts read- click to view the boat of ra being towed by the gods of the fifth division of the tua.t p. 144 "the gods of the tuat draw along this great god, and he journeyeth through the hidden place [ra saith 'draw ye me along, o ye gods of the tuat, and sing praises unto me, o ye who are at the head of the stars; let your cords be strong (or, vigorous

e ye up (or, fetter) that which cometh into being from my strength' their food consisteth of the hearing of the word of this god, and offerings are made to them from the hearing of the word of ra in the tuat "unto those who have spoken what is right and true upon earth, and who have magnified the forms of the god, ra saith-'praises shall be [sung] to click to view (far left) heri-qenbet-f (right) the souls of men who are in the tuat. your souls, and there shall be breath to your nostrils, and there shall be to you joints in sekhet-aru. that which shall be indeed yours is what belongeth to the maati gods. the habitations which shall be yours shall be (or, are) at the corner where [live] those who are with me who weigh words for them' their food is of bread-cakes, and their drink of tchesert

THE HOLY BIBLE KING JAMES VERSION

:3 and i will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 12:4 so abram departed, as the lord had spoken unto him; and lot went with him: and abram [was] seventy and five years old when he departed out of haran. 12:5 and abram took sarai his wife, and lot his brother s son, and all their substance that they had gathered, and the souls that they had gotten in haran; and they went forth to go into the land of canaan; and into the land of canaan they came. 12:6 and abram passed through the land unto the place of sichem, unto the plain of moreh. and the canaanite [was] then in the land. 12:7 and the lord appeared unto abram, and said, unto thy seed will i give this land: and there builded he an altar unto the lord, who ap

and the sons of judah; er, and onan, and shelah, and pharez, and zarah: but er and onan died in the land of canaan. and the sons of pharez were hezron and hamul. 46:13 and the sons of issachar; tola, and phuvah, and job, and shimron. 46:14 and the sons of zebulun; sered, and elon, and jahleel. 46:15 these [be] the sons of leah, which she bare unto jacob in padan-aram, with his daughter dinah: all the souls of his sons and his daughters [were] thirty and three. 46:16 and the sons of gad; ziphion, and haggi, shuni, and ezbon, eri, and arodi, and areli. 46:17 and the sons of asher; jimnah, and ishuah, and isui, and beriah, and serah their sister: and the sons of beriah; heber, and malchiel. 46:18 these [are] the sons of zilpah, whom laban gave to leah his daughter, and these she bare unto jac

:19 the sons of rachel jacob s wife; joseph, and benjamin. 46:20 and unto joseph in the land of egypt were born manasseh and ephraim, which asenath the daughter of potipherah priest of on bare unto him. 46:21 and the sons of benjamin were belah, and becher, and ashbel, gera, and naaman, ehi, and rosh, muppim, and huppim, and ard. 46:22 these [are] the sons of rachel, which were born to jacob: all the souls [were] fourteen. 46:23 and the sons of dan; hushim. 46:24 and the sons of naphtali; jahzeel, and guni, and jezer, and shillem. 46:25 these [are] the sons of bilhah, which laban gave unto rachel his daughter, and she bare these unto jacob: all the souls [were] seven. 46:26 all the souls that came with jacob into egypt, which came out of his loins, besides jacob s sons wives, all the souls

ni, and jezer, and shillem. 46:25 these [are] the sons of bilhah, which laban gave unto rachel his daughter, and she bare these unto jacob: all the souls [were] seven. 46:26 all the souls that came with jacob into egypt, which came out of his loins, besides jacob s sons wives, all the souls [were] threescore and six; 46:27 and the sons of joseph, which were born him in egypt [were] two souls: all the souls of the house of jacob, which came into egypt [were] threescore and ten. 46:28 and he sent judah before him unto joseph, to direct his face unto goshen; and they came into the land of goshen. 46:29 and joseph made ready his chariot, and went up to meet israel his father, to goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. 46:30 and israel

ing] an hundred and ten years old: and they embalmed him, and he was put in a coffin in egypt. page 31 exodus the second book of moses, called exodus 1:1 now these [are] the names of the children of israel, which came into egypt; every man and his household came with jacob. 1:2 reuben, simeon, levi, and judah, 1:3 issachar, zebulun, and benjamin, 1:4 dan, and naphtali, gad, and asher. 1:5 and all the souls that came out of the loins of jacob were seventy souls: for joseph was in egypt [already] 1:6 and joseph died, and all his brethren, and all that generation. 1:7 and the children of israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 1:8 now there arose up a new king over egypt, which knew not joseph. 1:9 and he s

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

nement and elegance of grecian art.5 on one side is apollo, the diurnal sun, mounting in his chariot; and on the other a beardless head, with the same cap on, and the same instrument behind it, but with the youthful features and elegant character of countenance usually attributed to mercury, who, as well as vulcan, was the god of art and mechanism; and whose peculiar office it also was to conduct the souls of the deceased to their eternal mansions, from whence came the epithet diaktwr, applied to him by homer. he was, therefore, in this respect, the same as the helman of the 1 eurip. hecuba. 2 malles, introd; hist. de danemarc, c. 9. 3 `epta epi qhbaj, v. 535. 4 plate x. fig 2. 5 see plate x, fig. 6, from one belonging to me. of priapus 81 celtes and scythians, who was supposed to conduct

TYSON DONALD NEW MILLENNIUM MAGIC

re of the point. the objects look the same, but if the child studies them closely, there is a magical sparkle to them. they have been metamorphosed by their death and rebirth. the pyramid is a kind of cone. this is why it is universally felt to be a source of power by those who have no knowledge of occult things-the human mind sub- consciously recognizes meaning in the underlying forms of nature. the souls of departed pharaohs, along with the souls of living aztec priests, climbed pyramids to achieve a direct communion with the divine. the pyramid, no matter where in the world it is found or what shape it takes, is a stairway to heaven where human consciousness ascends and divine consciousness descends. it is a modification of the conical hilltops upon which human beings have worshipped an

in this lyric of cynewulf, an anglo-saxon poet who lived around a.d. 750. this descrip- tion is taken from the dream of the rood: methought on a sudden i saw a cross upreared in the sky, and radiant with light. brightest of trees, that beauteous beacon was dipped in gold, and bedight with jewels: four at the base, and five on the beam glistened on high 'twas no gallows tree, emblem of shame, but the souls of the blest were gazing upon it, god's bright angels, the glorious creation, all kindreds of men 'twas a tree of triumph; but troubled was i stained with sin, as i stood and gazed on the cross of glory, aglow with light. layers of gold, and glittering jewels covered its bark, and buried the wood. still through the gold that garnished its side, i was 'ware of wounds where once it had ble

neath the sun. iv. the emperor rules the four as one. v. the pope blesses the narrow way. vi. the lovers tempt by night and day. vii. the chariot conquers with iron mind. viii. the balance weighs and pays in kind. ix. the hermit lights the right-hand path. x. the wheel turns, the gods laugh. xi. the strength of faith shuts savage jaws. xii. the martyr bows to heaven's laws. xiii. the reaper frees the souls from earth. xiv. the alchemist blends and finds true worth. xv. the beast tests with earthly blow. xvi. the tower falls if built for show. xvii. the star gives hope of things to be. xviii. the moon warns of the dangerous sea. xix. the sun warms the world with joy. xx. the trumpet wakes the sleeping boy. xxi. the world combines the all in one. the fool's road ends where it's begun. the nu

TYSON DONALD SOUL FLIGHT

queting hall some 759 feet long by 46 feet wide. for centuries, kings ruled and made their laws here. when christianity came to ireland, the priests condemned tara as a seat of druidism and idolatry, and around the year ad 560 it was cursed by saint ruadan, and was abandoned by the irish in fear of the curse, leaving it as the habitation of the fairies. fairies were closely linked by the celts to the souls of the dead, so both virgil's sunny meadow of elysium where the dead sing and sport, and the large and splendid caverns in which they reside in other myths, can be applied to the fairies. many of the recognized fairy knolls or hills are barrow mounds where lie the bodies of dead heroes, although many others are natural hills. in ancient times, it was not unheard of for whole celtic clain

d the change of the seasons. such timekeeping might just as well have been accomplished with smaller wooden constructions similar to sundials, or with wooden staves driven into the earth, which could easily be renewed when necessary. on the other hand, if the people who built the stone circles and the great earthen mounds considered them gateways to an underworld that was inhabited by spirits and the souls of the dead, it might well have been necessary to place them on specific power points on the surface of the earth, and to make them large enough to accommodate their sacred functions. they may have acted as junctions between our material world and the astral world, where spirits and humans could meet and hold commerce of various kinds. it is possible that the celts did not originate the

s-a person mysteriously vanishes, sometimes to reappear at a later date, but the actual disappearance is seldom witnessed. descent into hell it is the dogma of the church that jesus came back to life after his crucifixion and ascended in the living body to heaven. the apocryphal gospel of nicodemus relates the legend that after his ascent to heaven, he subsequently descended into hell to free all the souls who had been imprisoned there since the fall from grace of adam. after shattering the gate of brass and bars of iron that closed the entrance to hell, jesus caused the chains to fall off those languishing in hell and led them up to heaven, where they encountered two others who had ascended in the flesh. chapter four: religious bilocation 53 thus he went into paradise holding our forefath

nd may be photographed and otherwise recorded mechanically, and that the astral body actually separates from the physical body in distance during astral projection. they were largely unaware that the phenomena of astral projection were just as much subjective experiences as the astral landscapes themselves. the other great error was to regard all of the spirits encountered during astral travel as the souls of dead human beings. this second error rendered spiritualism not only a failed science, but a failed religion as well. 84. muldoon and carrington, projection of theastral body, 177. 85. ibid, 193. chapter theosophy a t the same time that the spiritualists were conducting their experiments into the projection of the double and forming their materialistic theories concerning the weight of

ity, but also in the acknowledgement that not all of its inhabitants are human. spirits other than human are scarcely to be met within the accounts of astral journeys given by spiritualist mediums. in contrast, theosophists recognize wholly inhuman astral beings, and astral beings created-either deliberately or unconsciously-by human thought. theosophists believe that immediately following death, the souls of human beings go to whichever astral level best suits their degree of spiritual evolution, after first passing briefly and unconsciously through the lowest seventh level. only the most debased souls become trapped in the seventh level of darkness. the souls of average people remain on the astral planes for periods ranging from hours to centuries, and may rise or fall on the planes as t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

men against her" and ra, said "let them take up the vases and carry them to the place where the men and women were slaughtered by her" then the majesty of the king of the south and north in the three-fold beauty of the night caused to be poured out these vases of beer which make [men] to lie down (or, sleep, and the meadows of the four heavens[fn#61] were filled with beer (or, water) by reason of the souls of the majesty of this god. and it came to pass that when this goddess arrived at the dawn of day, she found these [heavens] flooded [with beer, and she was pleased thereat; and she drank [of the beer and blood, and her heart rejoiced, and she became drunk, and she gave no further attention to men and women. then said the majesty of ra to this goddess "come in peace, come in peace, o ami

a said "i am the maker of the heavens and the earth, i have knit together the mountains, and i have created everything which existeth upon them. i am the maker of the waters, and i have made meht-ur to come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and th

he protocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tcher [fn#155] ka-mut-f, the greek kamh^fic of the greeks [fn#156] the war-god of thebes [fn#157] i.e, osiris. behold, his majesty was in the country of neheru[fn#158] according to his custom every year, and the chiefs of every land, even as far as the swamps, came [to pay] homage, bearing offerings to the souls of his majesty; and they brought their gifts, gold, lapis-lazuli, turquoise, bars of wood of every kind of the land of the god,[fn#159] on their backs, and each one surpassed his neighbour [fn#158] the "country of the rivers" the hbw aaram naharayim of gen. xxiv. 10, the# of syrian writers [fn#159] a name including western asia and a portion of the east coast of africa. and the prince of

g back the eater of the ass" the vignette shows us the deceased in the act of spearing a monster serpent which has fastened its jaws in the back of an ass. in chapter cxxv. there is a dialogue between the cat and the ass [sec. xxxi. the egyptians only sacrifice red-coloured bulls, and a single black or white hair in the animal's head disqualifies it for sacrifice. they sacrifice creatures wherein the souls of the wicked have been confined, and through this view arose the custom of cursing the animal to be sacrificed, and cutting off its bead and throwing it into the nile. no bullock is sacrificed which has not on it the seal of the priests who were called "sealers" the impression from this seal represents a man upon his knees, with his hands tied behind him, and a sword pointed at his thro

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el hombre se convierte en demonio. s lo trabajando con la piedra filosofal dentro del laboratorio sexual del alkimista pr ctico, se lo

s maestros de la humanidad tales como: hermes, budha, jes s, dante, zoroastro, etc, tuvieron que pasar por la prueba m xima. en el p rtico terrible de la novena esfera est escrita aquella frase que cierra el paso a los profanos "lasciate ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infinite is the holy eight. in this sign the heart, brain and sex of the genie of the eart

t-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of the butterfly that comes out from within the chrysalis, a symbol of the christified vehicles that come out from within their chrysalides. astral cristo quien engendra el astral cristo se puede inmortalizar en ese cuerpo. el astral cristo s lo nace con la magia sexual. aquellas personas que en pasadas reencarnaciones engendraron el astral cristo conservan la memo

oce caminos. nosotros decimos que los tres, los siete y los doce se reducen a uno. este es el sexo. hemos investigado cuidadosamente los cuatro evangelios y en ninguno de los cuatro evangelios encontramos la afirmaci n aquella de que por muchos caminos se llega a dios. esta afirmaci n es absolutamente falsa. realmente dicha afirmaci n es un sofisma para enga ar a incautos. 113 jesus, the chief of the souls only spoke about one gate and about one straight and difficult narrow path. he never stated that there were multiple ways to reach god. the great master jesus textually stated the following: 24`be striving to go in through the straight gate, because many, i say to you, will seek to go in, and shall not be able; 25 from the time the master of the house may have risen up, and may have shut

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

279. based on the liturgical formulation yhwh malakh, yhwh melekh, yhwh yimlokh le olam wa ed. see the first section of maimonides, mishneh torah, seder tefillot; zohar 1:34a, 2:223a (ra aya meheimna, 252a (ra aya meheimna. 280. shneur zalman of lyady, torah or, 37a. see also idem, liqqutei amarim: tanya, pt. 2, ch. 7, pp. 162 163. see ibid, pt. 1, ch. 25, p. 62, where the divine light, garbed in the souls of israel, is described as not being in the aspect of time at all [behinat zeman we-sha ah kelal, for it is above time [lema alah me-ha-zeman, and it governs and rules over it as is known. see ibid, pt. 4, ch. 7, p. 219. 281. for a representative list of sources, see shneur zalman of lyady, liqqutei torah, devarim, 16; menahem mendel schneersohn, derekh miswotekha, 73a; idem, or ha-torah

nto the world, the holy one, blessed be he, broke it against the mountains and weakened it in the valleys, and he said to it, be mindful not to harm my creatures. for what reason? for spirit before me is faint (isa 57:16. he weakened it as it is said my spirit failed within me (ps 143:4. why to such length? r. huna said in the name of r. aha, i am the one to create souls (isa 57:16, on account of the souls that i have made. it seems to me that implicit in this remark is a presumption regarding a potential conflict between god and spirit; accordingly, the latter is admonished not to harm the souls created by the former. it is curious that a gnostic reading of this verse also seems to be attested in the bahiric fragment. the matter requires more research. 75. in bahir, 96, p. 181, the first

ith his notes to page 130 243 glory (isa 6:3. on the description of shekhinah as the light taken from the first light, which is identified as the fear of the lord, and hidden away for the righteous, see 131, p. 215. see also 133, p. 219. 82. in bahir, 71, p. 161, the pillar that connects heaven and earth and sustains the world is identified as the righteous one (saddiq. see also 85, p. 171, where the souls of the righteous are described as issuing from the spring (ma ayan) to the great pipe (sinnor ha-gadol) whence they cleave to the tree. the righteous ones of israel below serve as a catalyst to incite this process. in 105, p. 189, the eighth of the ten sayings is identified as the righteous one that is the foundation of the world. the activities of sustaining the world and making it pros

he spinal cord draws from the brain of man and it comes to the penis [ammah] and from there comes the seed as it is written, from the east i will bring your seed (isa 43:5. see also 116, p. 201, where the main part of the penis is referred to as guf bi-verito; see n. 30, this chapter. and ibid, 126, p. 209, where the word body (guf) in the talmudic dictum that the messiah shall not come until all the souls in the body perish (babylonian talmud, yevamot 62a) is associated with the phallic potency of the divine, which is identified as the seventh attribute, the goodness of god, sabbath, the eternally living one (hei olamim, the all (ha-kol) in whose hand is the treasury of souls (osar ha-neshamot. 37. it is possible that the phallic connotation of nun is related to the association of this le

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