Michael Wynn's Occult Reference Library
THE SQUARE,THE SQUARES

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3 8 INITIATION CEREMONY

first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares containing the numbers from 1 to 64 arranged so as to show the same sum each way. its ruling numbers are 8, 84, 260 and 2080. this tablet (indicating it) shows the mystical seals and names drawn from the kamea of mercury. the seals are formed from lines drawn to certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns s

4 7 INITIATION CEREMONY

n of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aq

aversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the same sum each way. the ruling numbers are 7, 49, 175 and 1252. this tablet (indicating it) shows the mystical names and seals drawn from the kamea of venus. the seals are formed by lines drawn from and to, certain numbers upon the square. the name answering to 7 is aha, that answering to 49 is hagiel, the intelligence of venus; that answering to 175 is qedemei the spirit of venus and lastly that answering to 1252 is beni seraphim the name of the intelligence of venus. on this tablet is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ight, charge with honeyed fragrance this salt, to enfold-[insert the name of the person to be protected* next enclose your dish of salt in a square of small protective crystals such as jade or tiger's eye and one or two amber if you have any in your collection (rose quartz or glass nuggets in smoky brown and yellow make good substitutes) begin in the north and make sure the crystals are touching. the square is a sacred geometric form symbolising time and space and so is good for all protective rituals. the square should be just inside the candles. some practitioners create a symbolic square by placing just two crystals in the centre of where each side would be, and you can do this if you prefer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but

refer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but this benign light of love. thus do i build, thus enclose [insert the name or place to be protected] in light and protection* now create a circle of golden petals, pollen, leaves or pot pourri. the circle should almost touch the candles, so that they can stand sentinel round it, and should enclose the square or crystals and the salt. the circle represents the spirit and so encloses the space and time square. as you scatter the petals or pollen, say: circle of gold, shield from malice, danger and stranger, enter the salt and empower this sphere with a shield of gold* leave the candles to burn down, making sure they are in broad-based holders so wax does not fall on the petals. if you are wor

eave the candles to burn down, making sure they are in broad-based holders so wax does not fall on the petals. if you are working with other people or wish to have a more active ritual, place the dish of salt in the centre resting on the altar or on a rock. set tall candles in floor holders a short distance away and make an invisible square with frankincense or sandalwood incense by walking round the square and then scattering your golden petal, herb or pollen circle. if you cannot obtain beeswax candles, use plain white candles and place a tiny dish of honey to the right of the salt. since the honey will also be empowered, you can absorb the protective magick by using it in a drink or sandwich* when the candles have burned down completely, clear away the crystals and wash them under runni

you do not live near the sea, you can use any downward-flowing water, even a drain* take either a dying flower or a long frond of seaweed to represent whatever it is you wish to banish* draw a square around it, in the sand or in the earth or using chalk on a paved area. say: these are the limits of your power, these are the limits of your sway, thus you lose your thrall, away, now, away* rub out the square, saying: see, even this your power is gone, leave my life, your day is done* cast the symbol on to the ebb tide. you may need to wade out to make sure it does not come back to shore. alternatively, cast it into flowing water with a final: away, no more stay* do something, however small, to make yourself happy for the rest of the day, so that it has happy memories. you may need to repeat

arvest are all around. in this way we can say goodbye to the summer with joy* collect a basket of autumn leaves or any dying greenery and surround it with the fruits, vegetables, seeds, and nuts of the harvest* place blue and green candles alternately at the four quarters, beginning with green in the west, marking out a square that holds both the joys and sorrows of the year that has passed. make the square large enough so you can work within it* light first the blue candle of the north, followed by the green candle in the east and the blue candle in the south, saying: the light is born, increases, flames and flares, and with it our lives increase, intensify, we plough and plant, create and tend, travel far and seek our destinies* light finally the green candle of autumn and the west, the

g to buy a house, use a brand new key* find an estate agent's picture of your present house or the one you wish to buy. on top of it, place four frankincense or fern incense sticks, to represent the sides of an invisible square. inside this square, place the key* light the four incense sticks, saying for each: may the winds of change blow away stagnation* take the incense set in the centre top of the square and pass it three times deosil round the key and picture, saying: thus i remove one wall and, with its power transformed, move forward* plunge the incense stick into a bowl of cold water. the end will harden so that you can write on paper with it like a pencil. without thinking, let words form from your magic pencil, advising the next step you should take to bring closer the house move*

ABRAMELIN1

equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. t

example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of

ABRAMELIN3

of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters

of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters forming a border round the void part( e) those of more irregular disposition, and in which in some instances single letters are placed separately in the vacant part of the square. it will be remarked that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at the beginning of each chapter is placed a numbered list of the effects to be obtained by the use of each symbol there given. then follow the sq

be inversions of the principal word or words therein contained. for example, in no. b b, reahbem is of course mebhaer written backwards. eliaile reads the same way backwards or forwards, and so does haoroah; and bikosia written backwards gives aisokib. yet undoubtedly some of these words are to an extent translatable also, and in this case will be found to have a bearing on the subject-matter of the square. hebrew especially is a language in which this method will be found to work with a readiness unattainable in ordinary european languages, from the fact that its alphabet may be said to be entirely consonantal in character, even such letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. also in commo

this chapter, as under the rule of the aforementioned spirits (d) each person can have four familiar spirits and no more: the first working from sunrise to midday; the second from midday till sunset; the third from sunset to midnight; and the fourth from midnight till sunrise. such spirits may also be loaned to friends, in which case you can avail yourself of another ordinary spirit in place (e) the square numbered b is not however placed first in order in the ms, but fifth. it is a gnomon of b b squares taken from a square of d g squares. anakim= hebrew onqim= giants; the root onq also= a necklace or torque. this word anakim hardly appears to have any reference to the form of a lion. no. c is a gnomon of b b squares again, taken from a square of d g squares, and is in the ms. placed sixt

ring) and then you will become invisible, while on taking it away you will appear visible again (e) no. b is a square of e j squares, whence b j squares are taken which are arranged somewhat in the form of a capital f. alamala is probably from the greek, ale wandering, and melas= black, darkness; i.e, wandering darkness. no. c consists of c f squares arranged somewhat in an f form, and taken from the square of e j squares. tsaphah is from tzph= a covering or shroud. no. d is a square of c f squares. casah implies formed by coagulation. no. e consists of b g squares in an f form, taken from a square of d g squares. alatah signifies adhering closely. no. f is a gnomon of j squares taken from a square of c f squares. coder= darkness and obscurity. no. g consists of b h squares, somewhat irreg

ADDTLS

g to its own appropriate element, or left white for m. it by no means follows, for example, that a square from the airy angle of a will build up a completely yellow pyramid. but every key of attributions diagram m attribution of the 21 great name to the four lesser angles diagram n airy angle of all four tablets has at least one airy side. on a flat surface, the pyramid is represented by dividing the square into four triangles, leaving a small square in the center to mark the flat top. on this, if desired, the appropriate enochian letter may be placed. the following will be the standard of reference, so that later should mention be made of triangle no. 2, the following diagram will show its position. diagram o the pyramid is supposed to be in position on the tablet, so that triangle no. 2

ing to their positions in the great tablet. and thus canst thou apply thy reason unto the elucidation of the effect of the four forces thus rushing together. though this may sound wholly incomprehensible at first, a little reflection on the nature of the movement of these forces yields a wealth of ideas, s.r.m.d. provides a few examples at hazard of this analysis, and they arei quoted as follows: the square of a of exarp in the tablet of union. triangle no. 2: queen of swords. triangle no. 2: m. triangle no. 3: a. triangle no. 4: m nearly all the squares of this tablet represent some combined effect of light and life. here m acts both downwards and upwards. a is not very strong in action when it is here 28 placed; and the queen of swords represents the moist force of a, h of w. therefore

ial action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightning in summer. it will aid the reader considerably, if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment s notice. the square h of mph in the great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summ

e no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solutio

he sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of m of aismt, a kerubic square of the fiery lesser angle of the b tablet. triangle no. 1: queen of wands triangle no. 2: b. triangle no. 3: eagle kerub. c triangle no. 4: d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly palced as the d, rendering it explosive, though helping to stifle the d by its 29 union with the b. the queen of wands equals

roduce a moist, generating heat, like that of a conservatory, or rather of a hot-house. a force intensely excitant and generative and productive. the b force of the tropics. the servient square r of brap in the watery lesser angle of the d tablet. triangle no. 1: f. d. triangle no. 2: b. triangle no. 3: c. conjunctio. triangle no. 4: a. here c is in the strongest place, but otherwise the force of the square is somewhat different to the former, from the influence of a in the lowest triangle. the effect will then be that somewhat of lands fertile indeed, but ultimating its harvest, nd therefore not nearly as excitantly generative as in the former square. and the land of f as usually described will be a very fair representation thereof. the following statements concerning aspects of the philo

the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets, some be written as capitals. these are the initial letters of certain angels names drawn forth by another method, not now explained, and the offices of these do not concern a z.a.m. some squares have more than one letter. in these cases, either letter characterizes the square. the higher one is preferable. the lower is weaker. if two letters are side by side, the presumption is in favor of equality. where two letters are in one square, the best plan is to employ both. but one alone may be used with effect. of the difference between these mystical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew ang

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e no longer valid; they remain true for the ordinary affairs of life, but the normal laws of thought are seen to be no more than a mere mechanism. a code of conventions. the students of higher mathematics and metaphysics have often a certain glimmering of these facts. they are compelled to use irrational conceptions for greater convenience in conducting their rational investigations. for example, the square root of 2, or the square root of minus 1, is not in itself capable of comprehension as such; it pertains to an order of thinking beyond the primitive man's invention of counting on his fingers. 17. it will be just as well then for the student to begin with the practices of dharana. if he does so he will obtain as a byproduct some of the results of pratyahara, and he will also acquire co

he will to the point where it is master of circumstance. and how do we do this? by so ordering every thought, word and act, in such a way that the attention is constantly recalled to the chosen object. 6. suppose i want to evoke the 'intelligence' of jupiter. i base my work upon the correspondences of jupiter. i base my mathematics on the number 4 and its subservient numbers 16, 34, 136. i employ the square or rhombus. for my sacred animal i choose the eagle, or some other sacred to jupiter. for my perfume, saffron- for my libation some preparation of opium or a generous yet sweet and powerful wine such as port. for my magical weapon i take the sceptre; in fact, i continue choosing instruments for every act in such a way that i am constantly reminded of my will to evoke jupiter. i even con

ALEISTER CROWLEY BOOK OF LIES

icron-upsilon omicron alpha-c- tau-eta-rho tau-omega-nu pi-epsilon-nu-tau-epsilon kappa- alpha-iota epsilon-nu tau-eta-iota c?-tau-eta-lambda-eta- iota omicron alpha-c?-tau-eta-rho tau-omega-nu epsilon-xi book of lies get any book for free on: www.abika.com 58 epsilon-c?-tau-eta-kappa-epsilon. repeat the cross qabalistic, as above, and end as thou didst begin [60] commentary( kappa-epsilon) 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi

lation to that which is above the abyss, comprehended under the title of the first. but the vulgarians conceive of nothing beyond the creator, and therefore call him the first. he is really the fourth, being in chesed, and of course his nature is fourfold. this four is conceived of as the dyad multiplied by the dyad; falsehood confirming falsehood. paragraph 3 introduces a new conception; that of the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this

matri et filio et [82] filiae et spiritui sancto externo et spiritui sancto interno ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the signs of l.v.x. but not the signs of n.o.x; for it is not he that shall arise in the sign of isis rejoicing. commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the ea

nd it is a b 77 b a (drawn upon this page is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of it: and it is the seal upon the tombs of them whom she hath slain. here is wisdom. let him that hath understanding count the number of our lady; for it is the number of a woman; and her number is an hundred and fifty and six [108] commentary( mu-theta) 49 is the square of 7. 7 is the passive and feminine number. the chapter should be read in connection with chapter 31 for it now reappears. the chapter heading, the waratah, is a voluptuous scarlet flower, common in australia, and this connects the chapter with chapters 28 and 29; but this is only an allusion, for the subject of the chapter is our lady babalon, who is conceived as the feminine counterpa

ALEISTER CROWLEY LIBER CHANOKH

have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric circles (the 30 thyrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv.-vii) which are attributed to the elements. there is also a black cross (or central tablet according to the arrangement shewn compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o ar

x rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand side

anokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the empero

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ey start on it at a great pace, and then find that their boots are covered with mud. instead of persisting, they go back to piccadilly. such persons have only themselves to thank if the very street-boys mock at them. another recommendation was this: buy whatever may be necessary without haggling! you must not try to strike a proportion between the values of incommensurable things<square of any fraction approximates to 2, no fraction equals the square root of 2. the square root of 2 is not in the series; it is a different kind of number altogether> the least of the magical instruments is worth infinitely more than all that you possess, or if you like, than all that you stupidly suppose yourself to possess. break this rule, and the usual nemesis of the halfhearted awaits

the embarrassment caused by the discovery of some such error, just as if a pre-occupied t-totaller found that he had strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest

hat he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it, forms an excellent guide. all art is magick. isadora duncan has this gif

rmament, and of the ether, upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire, and every spell and scourge of god, may be obedient unto me! section j. the proclamation of the beast 666. iaf: sabaf< such are the words! 273 point ii ars congressus cum daemone. section a let the adeptus minor be standing in this circle on the square of tiphereth, armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by. wine and strange drugs" if he so will<adept has full knowle

curves, each covering three-fourths of the circle. he should give the sign of the enterer on passing the kiblah, or direction of boleskine. this picks up the force naturally radiating from that point< and projects it in the direction of the path of the magician. the sigils are those given in the equinox vol. i, no. 7, plate x outside the square; the signs those shewn in vol. i, no. 2, plate "the signs of the grades. in these invocations he should expand his girth and his stature to the utmost<alpha-tau-rho-alpha-chiomicron- phi-rho-epsilon-nu-omicron-beta-omicron-omicron-kappa-omicron-sigmamu- omicron-mu-alpha-chi-iota-alpha, assuming the form and the conscio

propriate rituals. let him face the actual position of each planet in the heavens at the time of his working. 7. let him further banish the twelve signs of the zodiac by the appropriate rituals, facing each sign in turn. 8. let him at each of these 24 banishings make three circumambulations widdershins, with the signs of horus and harpocrates in the east as he passes it. 410 9. let him advance to the square of malkuth in the tau, and perform a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and let him know that such rituals include the pronunciation of the app

it is, for that which distinguishes and separates it from kether. 12. advancing to the squares of binah and chokmah in turn, let him banish these also. and for that by now an awe and trembling shall have taken hold upon him, let him banish these by a supreme ritual of inestimable puissance; and let him beware exceedingly lest his will falter or his courage fail. 13. finally, let him, advancing to the square of kether, banish that also by what means he may. at the end whereof let him set his foot upon the light, extinguishing it<wand and lamp let him extinguish the light with his hand- n; and, as he falleth, let him fall within the circle. second method 1. let the hermit be seated in his asana, robed, and let him meditate in turn upon every several part of his body until that

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ve found fault with magic without tears get any book for free on: www.abika.com 75 the algebra; but the logical equivalent is precisely parallel. suppose i wish to describe my study in one respect: i can say "no dogs are in my study" or "dogs are not in my study" i can make a little diagram: d is the world of dogs; s is my study. here it is: the squares are quite separate. the whole world outside the square d is the world of no dogs: outside the square s, the world of no-study.24 but suppose now that i want to make the zero absolute, like our 00, i must say "no dogs are not in my study" or "there is no absence-of-dog in my study" that is the same as saying "some doge are in my study" diagram again: 25 in diagram 1, 26 "the world where no dogs are" included the whole of my study; in diagram

must have got in somehow. that's that; i know it may be a little difficult at first; fortunately there is a different way- the chinese way- of stating the theorem in very much simpler terms. s. the chinese, like ourselves, begin with the idea of "absolute nothing" they "make an effort, and call it the tao" but that is exactly what 24^ lute> d s 25^ keynote: same two labeled squares, but this time the square with s overlaps lower right of d square at an angle--gratuitious comment: crowley's language is invalid but diagrams ok 26^ keynote: need to label these two figures 43 the tao comes to mean, when we examine it. they see quite well, as we magic without tears get any book for free on: www.abika.com 76 have done above, that merely to assert nothing is not to explain the universe; and they

(a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and f

sign in close conjunction with him, with saturn trine, uranus sextile, mars square and luna quincunx to him, would wear the golden mean as a breastplate, flaunt it on my banneret, quarter it on my escutcheon, and grave it on the two-edged blade of my thrice trusty falchion! just so, objects that instinct itself "had you been born a few hours earlier, with aries rising, its lord mars aggravated by the square of sol and venus, you would indeed have bee a wild man of the woods, arrogant, bigoted, domineering, incapable of seeing a second side to any question, headstrong, haughty, a seething hell-broth of hate; and this fact disables your judgment" all perfectly true. my equable nature is congenitally hostile to extreme measures, except in imagination. i cannot bear sudden violent movements. c

ery case, even the simplest, the child should be taught not only the thesis, but also its opposite, leaving the decision to the child's own judgment and good sense, fortified by experience. and this practice will develop its power of thought, and its confidence in itself, and its interest in all knowledge. but most of all beware against any attempt to bias its mind on any point that lieth without the square of ascertained and undisputed fact. remember also, even when thou art most sure, that so were they sure who gave instruction to the young copernicus. pay reverence also to the unknown unto whom thou presumest to impart thy knowledge; for he may be one greater than thou. de volutate jvenis cognoscenda it is important that thou shouldst understand as early as may be what is the true will

ALEISTER CROWLEY MEDITATION

e size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in

ALEISTER CROWLEY THE BANNED LECTURE

even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his most ex cathedra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for this reason, we hear not as a demonstrated thesis, but as a commonplace of inherited knowledge that jews were sorcerers and wizards. in other works, they know something about grammar. we heard that

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finite, and the expression "infinite space" is a contradiction it terms. the idea of an absolute and of an infinite god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains; but only as a mathematical conception as impossible in nature as the square root of -1" this passage was written in 1902, e.v, before the revelation of the law. it remains true that 'infinite space is a contradiction in terms, and so on; but this is no argument against the cosmogeny of this book. for above the abyss every idea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber

ALEISTER CROWLEY THE QABALAH

rfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja, he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning. as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man. 45 sa, ruin, destruction

mbraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of

w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is that of the figures in each line of the magic square of the planet, e.g. saturn 15. a magic square is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwared. the last of the magic numbers is the sum of the whole of the figures in the squ

rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refus

f the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation

ALEISTER CROWLEY THE SWORD OF SONG

t 00 is a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finite, and the expression infinite space is a contradiction in terms. the idea of an absolute and infinite2 god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains, but only as a mathematical conception as impossible in nature as the square root of -1. against all this mathematical, or semi-mathematical, reasoning, it may doubtless be objected that our 1 compare and contrast this doctrine with that of herbert spencer( first principles, pt. i, and see my science and buddhism for a full discussion of the difference involved. a. c. 2 if by infinitely great we only mean indefinitely great, as a mathematician would perhaps tell

principles, pt. i, and see my science and buddhism for a full discussion of the difference involved. a. c. 2 if by infinitely great we only mean indefinitely great, as a mathematician would perhaps tell us, we of course begin at the very point i am aiming at, viz, ecrasez l infini. a.c. tycarb 78 whole system of numbers, and of manipulating them, is merely a series of conventions. when i say that the square root of three is unreal, i know quite well that it is only so in relation to the series 1, 2, 3 &c, and that this series is equally unreal if i make 3, p, 3 50 the members of a ternary scale. but this, theoretically true, is practically absurd. if i mean the number of a, b, and c, it does not matter if i write 3 or 3 50; the idea is a definite one; and it is the fundamental ideas of con

ALEISTER CROWLEY EQ I 5

kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. nvn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. iota chi theta upsilon sigma= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 x 2 x 3 x 3 x 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the d

n the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. osh, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of he sephiroth, each of the 10 containing 210 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to ihvh, which is therefore not t

gladstone, and any person that you may happen to dislike, add up the this number. in reality it is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the "mystic numbers" of the planets. the first is that of the planet itself "e.g" saturn, 3. the second is that of the number of squares in the square of the planet "e.g" saturn 9. the third is that of the figures in each line of the "magic square" of the planet "e.g" saturn 15. a "magic square" is one in which each file, rank, and diagonal add to the same number "e.g" saturn is 816, 357, 492, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square

hte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with these numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refus

er of the mother, in glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28. mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, ahih, the god of kether, 1. thus truth is our chiefest weapon, our rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation

ALEISTER CROWLEY EQUINOX EQ I 2 2

leph hb:mem-final hb:yod hb:mem/ hb:chet hb:vau hb:resh_ hb:mem-final hb:lamed hb:vau hb:ayin_ diagram 43. the pyramid of the four elements. shortly after this, the "hierophant" explains to the practicus the truncated pyramid: this pyramid is attributed to the four elements; on its apex is the word hb:taw hb:aleph (ath) composed of the first and last letters of the alphabet, it signifies essence. the square base represents the material universe. and then the seventeenth key of the tarot: this key represents a star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name eheieh. in the egyptian sense it is sirius, the dog-star, the star of isis-sothis. around it are the seven planets. the nude figure 279 is the synthesis of isis, nephthys, and h

tside it was there set up an altar upon which a branch had been sacrificed "on seeing the altar, i stepped towards it and climbed upon it, and there i sacrificed myself, and the blood that had been my life bubbled from my breast, and trickling over the rough stone, was sucked up by the parched lips of the white sand. and behold, as i rose from that altar, i was alone standing upon the flat top of the square temple, and those who had been with me, the shepherd and my guide, had vanished- i was alone. alone "and as i stood there, the east became as an amethyst clasped in the arms of the sard, and a great thrill rushed through me; and as i watched, the sard became as a fawn; and as i watched again, the east quivered and the great lion of day crept over the horizon, and seizing the fawn betwix

ALEISTER CROWLEY EQUINOX EQ I 3 2

to this end "p" i am the reconciler between you! 195 "q.f.d.r" pain could not dwell before us if we wed "t.t.e.g" death could not come where we are if we wed "p" i am the reconciler between you "q.f.d.r" my robes were blue: where is their azure gone "t.t.e.g" my robes were violet: is their purple past "p" i am the reconciler between you "q.f.d.r" i am the eagle: and my form remains "t.t.e.g" i am the square: and still the square abides "p" i am the reconciler between you["q.f.d.r" and "t.t.e.g" together in grip of 5= 6 over the talisman: we were two: are we not made one "p" i am the reconciler between you! o maker and creator and preserver! hear us who call thee! mighty lord of life, who hast given us life and love, who is like unto thee? o god! hear us when we call! pray thou for us, that

ALEISTER CROWLEY EQUINOX EQ I 4 2

breath of an oven, after millions of years i felt myself tossed upon the iron floor. the fiends had departed, the cradle was gone. i stood alone, staring into immense and empty spaces. presently i found that i was in a colossal square, as of some european city, alone at the time of evening twilight, and surrounded by houses hundreds of stories high. i was bitterly athirst. i ran to the middle of the square, and reached it after an infinity of travel. there was a fountain carved in iron, every jet inimitably sculptured in mockery of water, yet dry as the ashes of a furnace "i shall perish with thirst" i cried "yet one more trial. there must be people in all these immense houses. doubtless they love the dying traveller, and will give him to drink. good friends! water! water" a horribly deaf

vel. there was a fountain carved in iron, every jet inimitably sculptured in mockery of water, yet dry as the ashes of a furnace "i shall perish with thirst" i cried "yet one more trial. there must be people in all these immense houses. doubtless they love the dying traveller, and will give him to drink. good friends! water! water" a horribly deafening din poured down on me from the four sides of the square. every sash of all the hundred stories of every house in that colossal quadrangle flew up as by one spring. awakened by my call, at every window stood a terrific maniac. sublimely in the air above me, in front, beside me, on either hand, and behind my back, a wilderness of insane faces gnashed at me, glared, gibbered, howled, laughed horribly, hissed and cursed. at the unbearable sight

es upwards, an angry purple, the lips flat. her smile was like the snarl of a wild beast. she stood, violin in hand, before the wall. against it was a large tablet of mosaic; many squares and many colours. on the squares were letters in an unknown tongue. she began to play, her gray eyes fixed upon one square on whose centre stood this character, n. it was in black on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if s

e stove. she grew more tense, her mouth tightened, an ugly compression. her eyes flashed with- was it hate? the soul of the song was now all anguish, all pleading, all despair- ever reaching to some unattainable thing. she choked, a spasmodic sob. she stopped playing; she bit her lips, and a drop of blood stood on them scarlet against their angry purple, like sunset and storm. she pressed them to the square, and a smear stained the white. she caught at her heart; for some strange pang tore it. up went her violin, and the bow crossed it. it might have been the swords of two skilled fencers, both blind with mortal hate. it might have been the bodies of two skilled lovers, blind with immortal love. she tore life and death asunder on her strings. up, up soared the phoenix of her song; step by

r material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the plane of spir

ALEISTER CROWLEY EQUINOX EQ I 4

parted with them. i ask him in the name of faith between man and man; in the name of those unfortunates, who, for no worse fault than their aspiration to the hidden wisdom, have been and still are being befooled and betrayed and robbed by his colleague under the aegis of the respectability of his own name; and in the name of him, who, planning the universe, employed the plumb-line, the level, and the square* sweets to the sweet- and her is a press cutting for a press cutting agency. on 22nd march i felt the ache for fame and telephoned to messrs. romeike an curtice of ludgate circus. an obsequious person appeared, louted him low, and took my guinea for 125 cuttings [i hear you ask "how can they do it] for a fortnight messrs. romeike and curtice were the most diligent of created beings. i g

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

itself. the hierarchies concerned with this specific type of cosmic force hide themselves under the numbers fourteen and seventeen. this will serve as a complete blind to the average reader, but will carry to the pledged chela the hint needed to produce illumination. the method whereby the adept fits himself to pass upon this path is termed that of duplex rotary motion and "rhythmic dancing upon the square" the symbol, which is first given to the pledged disciple to study but which may, however, be described, is a duality of interlocked wheels revolving at a great pace in opposite directions, and producing a unified whole. these wheels are portrayed as manifesting electric blue flame- 749- a treatise on cosmic fire copyright 1998 lucis trust rotating and revolving with great rapidity arou

what its specific quality may be, as it would convey too much information to the intelligent reader as to the nature and the objective of our particular planetary logos. path iv. the path to sirius attributes..cosmic rapture and rhythmic bliss. source..sirius via the sun which veils a zodiacal sign. hierarchy..veiled by the numbers 14 and 17. method..duplex rotary motion and rhythmic dancing upon the square. symbol..two wheels of electric fire, revolving around an orange cross, with an emerald at the centre. quality..unrevealed. path v. the ray path. this path is one of the great distributing paths of the system, and is trodden by the adept who has a clear understanding of the laws of vibration. it leads to the next cosmic plane with great facility and is therefore called "the outer door o

bythus(the deep, the unknown and unknowable father. then the (triangle, bythus and the first emanated pair or duad, nous (mind) and its syzygy aletheia (truth. then the (square, the dual duad, tetractys or quaternary, two males, the logos (word) and anthropos (man, two females, their syzygies= zoe (life) and ekklesia (the church or assembly, seven in all. the triangle the potentiality of spirit, the square the potentiality of matter; the vertical straight line the potency of spirit, and the horizontal the potency of matter. next comes the pentagram, the pentad, the mysterious symbol of the manasaputras or sons of wisdom, which together with their syzygies make 10, or the decad; and last of all, the hexalpha or interlaced triangles the hexad, which with their syzygies make 12, or the dodec

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nderful words from an ancient writing in the masters' archives. it is said to date back to early atlantean times. the material on which the writing is found is so old and so frail that all that the masters themselves can touch and see is a precipitation made from it, the original being kept at shamballa. it runs thus, with certain deletions, which it is wiser not to insert "at the four corners of the square, the four angelic..are seen. orange they are, but veiled in rosy light. within each form the yellow flame is seen and round each form the blue "four words they utter forth, one for each human race, but not the sacred sound which bringeth forth the seventh. two words have died away, four sound today. one sounds in realms so high that man can enter not as man. thus are the seven words of

r angelic..are seen. orange they are, but veiled in rosy light. within each form the yellow flame is seen and round each form the blue "four words they utter forth, one for each human race, but not the sacred sound which bringeth forth the seventh. two words have died away, four sound today. one sounds in realms so high that man can enter not as man. thus are the seven words of man ringing around the square, passing from mouth to mouth "each day of man the words take form and different seem. in..the words will be as follows- 315- a treatise on white magic copyright 1998 lucis trust "from out the north a word is chanted forth which means..be pure "from out the south the word peals out: i dedicate and "from out the east, bringing a light divine, the word comes swinging round the square: love

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

east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine manifestation. his usefulness to his six brothers is therefore apparent. he makes their work appear. he is the most active of all the rays in this world period, and is never out of manifestation for

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

dreams which are geometrical in nature, and in which the subject becomes aware of those basic patterns, forms and symbols which are the blue prints of the archetypes determining the evolutionary process, and which produce eventually the materialising of god's plan. they are also the great symbols of man's unfolding consciousness. for instance, the recognition of the point, the line, the triangle, the square, the cross, the pentagon and similar symbols are simply the recognition of a connection with, and a founding upon, certain lines of force which have, to- 306- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust date, determined the evolutionary process. there are seven such forms, evolved and recognised in every race and, for our present purposes

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

at the same time, see them taking the circular form in their totality of the etheric body of the planetary sphere. the reason is that the whole etheric body is in constant motion and ceaseless transformation, and the energies of which it is composed are in a state of constant change and circulation. it is wise to have in mind that it is the mechanism which changes and that this transformation of the square into the triangle has no reference whatsoever to the transmitted energies or to the various centres, except in so far that it becomes far easier for the energies to flow through the triangular formation of the etheric body than it is to flow as is now the case through or around a square and a network of squares. i am quite aware that what i am here communicating may seem to you the veri

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

lications) the following conditions and correspondences in connection with the three crosses: 1. the cardinal cross..s. pirit..w. ill..shamballa. 2. the fixed cross..soul..consciousness..hierarchy. 3. the mutable cross..form..a. ctivity..humanity. the initiate is one who is in process of relating consciously and effectively all these three within himself. man the essential triangle of energy, man the square, man upon the cross, and finally, man the five-pointed star! in these four simple symbolic forms lies the whole history of the fourth kingdom in nature. the triangle and the star are subjective expressions of a fixed consciousness, focussed in reality, whilst the square and the cross are objective expressions of the man focussed outwardly. we come now to a brief study of the rulers of t

et and thus slowly change the existing squares into triangles. this is done by the creation of division, by the application of the law of separation, but also by the recognition, in consciousness, of duality, the application of directed motion and the appearance of two triangles in the place of one square. when this has taken place, the perceiving consciousness recognises identity and the rule of the square is ended. these words were once spoken to me by an ancient seer who bisected the square esoterically, thus forming two triangles and united them in a fresh manifestation to form a star of life. ponder on this. it is for this reason that the astrologers of the future will emphasise the relation and the interrelation of triangles. the new astrologer will, as i have hinted before, lay the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

or service. that is the energy of the forces of light, originating in the ashram and emanating thence; you stand as yet upon the periphery of the ashram but can avail yourselves of these energies. the force of the ashram must be "routed" through the soul (if such a word is permissible. the disciple has therefore to learn the esoteric significance of a most familiar symbol that of the triangle and the square. this has hitherto signified to him the threefold soul and the fourfold personality, or if he is advanced enough in knowledge, the spiritual triad and the fourfold personality. now he must view it in another light and learn to know it as the triplicity of the ashram, the soul and the disciple himself, with the square representing humanity, the fourth kingdom in nature. this is consequen

utes a normal development from the work already done. in the first two meditations given, you dealt with the centres of the etheric body, and were therefore dealing with the personality, the "city which stands foursquare" you were next enjoined to practise alignment, thereby arriving at the recognition, and in some cases the contact, with the spiritual triplicity, which is that which "hovers over the square and radiates the energy of light into this waiting field of active thought" you will note that the entire process is therefore kept in the realm of the non-material and that the physical brain is not, at this stage, at all involved. you, as you seek to meditate, are thinking on planes of mental perception; you are focussed there, and the brain is held throughout this period in a state o

to those who come after you and who will be the hierarchy of- 93- discipleship in the new age- volume ii copyright 1998 lucis trust workers at the close of this century and during the first quarter of the coming century. i stated that one significance of this symbol is that it stands for the triplicity of 1. the ashram, 2. the soul on its own plane, 3. the disciple upon the physical plane, whilst the square represents humanity; that this is frequently spoken of as the "city which stands foursquare" and is familiarly referred to in modern literature and discussions as the "city of man" in considering the higher point of the triangle, which is the ashram, i would remind you that radiation from shamballa enters the triangle at that point and that, through the ashram, will, purpose and strengt

tlined in my pamphlets (and which has been summarised in the one entitled my work. but it is possible for you to choose some phase of that plan and give it your paramount attention. these activities can if adequately and strongly carried forward aid in the esoteric work of the world and the exoteric rehabilitation of right human relations. the fourth stage of the meditation work is concerned with the square which for the purposes of our work we will simply regard as the field of service and of experience experience in work and not individual life experience. you will note that this description of the meditation work, which i am asking you to carry forward for a year at least, is based upon the three previous meditations; these sought to bring the etheric body with its various force centres

lete focussed silence as you seek to present an unobstructed channel for the inflow of light, love and strength from the hierarchy. a statement made by you, the soul, the disciple, to the personality "in the centre of the will of god i stand. naught shall deflect my will from his. i implement that will by love. i turn towards the field of service. i, the triangle divine, work out that will within the square and serve my fellowmen" if you can do this work correctly, you will not only greatly increase your own realisation, service and understanding, but you will definitely be cooperating in the task of externalising the ashram and furthering the work of the hierarchy (from the foundation angle in relation to the new age, and so aid in bringing in the new civilisation, the new world attitudes

, is the antechamber to the world of causes, where conscious relationship can be established with the initiator. the second purpose of the meditation was to bring to light the fact that the disciple (as an outpost of the ashram as a functioning soul) must be oriented to humanity in a more definite manner; the purpose of such orientation is that the "life of the triangles may penetrate the area of the square and produce the inevitable consequence, the germinating of ideas and the flowering of the new civilisation and culture" so has one of the masters expressed the purpose of certain phases of the ashramic work, particularly that connected with meditation. another master has explained the purpose of the hierarchical intent as the "merging of the higher with the lower triangle and their fusi

uare and produce the inevitable consequence, the germinating of ideas and the flowering of the new civilisation and culture" so has one of the masters expressed the purpose of certain phases of the ashramic work, particularly that connected with meditation. another master has explained the purpose of the hierarchical intent as the "merging of the higher with the lower triangle and their fusion in the square" the masters view the work of their disciples from this symbolic angle. the disciple who reaps the benefit of this last suggested meditation becomes through an enlargement of his consciousness and the greater scope of his vision "a sower of the seed within the world of men; he distributes ideas, living and potential, in the field of the world, and these he receives from two sources: 1

e, focussed silence as you seek to present an unobstructed channel for the inflow of light, love and strength from the hierarchy. c. a statement to the personality, made by you the soul, the disciple "in the centre of the will of god i stand. naught shall deflect my will from his. i implement that will by love. i turn towards the field of service. i, the triangle divine, work out that will within the square and serve my fellowmen" part ix six meditations have already been given to you, culminating in the meditation on the great invocation. how closely you have followed this last meditation i know not. my attention has been occupied with many vital matters and also with the effort to render futile a series of attacks upon the hierarchy; these are being engineered in various parts of the wor

e to their national soil and to their national spiritual objectives. they have of course been prostituted to signify national separativeness and selfishness and national patriotism, but behind the flag is a point of power which is the point of inspiration to the soul of the people. not yet, equally of course, is the "point moving forward into the circle of the people's life; as yet, you have only the square of the personality reactions of the people and the lines of their evolutionary approach to a deeper consciousness; this developing consciousness we call the "soul of the people" some day, the point will take its place in the centre of the square and all the lines will converge upon that point; we shall then have a nation, galvanised into activity by interior spiritual energy, and the li

nation will then be linked up through the point at the centre with the source of divine inspiration, which is one for all types, all nations and all races in time and space. i have used the exoteric symbol of the flag to convey to you a hint as to the esoteric meaning of this very simple but most potent form. four words, or rather phrases, are found written, deep in the metal, around each side of the square- 189- discipleship in the new age- volume ii copyright 1998 lucis trust fiery relations airy expansion earthy contact oceanic synthesis these words convey the highly inadequate and even unsuitable translation of certain phrases in the ancient sensa which are intended to convey the essential union, the related synthesis and the cooperative understanding which will some day distinguish a

il but as a suddenly contacted inspiration; then for the first time the initiate becomes consciously receptive to the energy pouring into the hierarchy from the great white lodge on sirius- 190- discipleship in the new age- volume ii copyright 1998 lucis trust it is at this point of revelation and in relation to this symbol that the initiate eventually stands. then the "many lines of force within the square become the seven paths of light which claim his choice, leading him on to the sevenfold path of initiate evolution" this is the way of the higher evolution of which man knows nothing. the words refer to the seven paths which the master has to consider and from which he has to choose his future way. then the symbol takes on the following form "all paths meet at the centre. the many becom

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

e demonstrate the true nature of rhythmic response. subhuman lives express the guna of tamas or of inertia. they work blindly and have no ability to- 2- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust respond consciously to the plan. they are the sumtotal of the "units of inertia" just as the human units are called "the points of light moving within the square" this may have its appeal to masons. this subject of the use or misuse of energy is capable of infinite expansion, and in my other books where i give you more upon the centres i have enlarged upon it. i but seek at this time to give you that which can be of immediate use to students and thus lay the foundation for later work. a close study of the needed transmutation of astral and emoti

all the atoms or cells of the body. these exist in three groups and compose respectively the four types of bodies: dense physical, etheric, astral and mental. b. the aggregate of these lives which constitute in themselves four types of elementals or separate coherent, though not self-conscious, existences. these four lunar lords constitute what the ageless wisdom teaching calls "the four sides of the square" they are the "lower quaternary "the imprisoning cubes" or the cross upon which the inner spiritual man is to be crucified. these four elementals have an intelligence all their own, are upon the involutionary arc, are following the law of their own being when they tend to become powerful, and thereby fully express that which is in them. c. a dominant controlling lunar lord who is that w

bol..a coloured cross with a star at the centre and backed by a blazing sun, surmounted by a sensa word. quality gained..cosmic etheric vision or septenary clairvoyance. path iv. the path to sirius attributes..cosmic rapture and rhythmic bliss. source..sirius via the sun which veils a zodiacal sign. hierarchy..veiled by the numbers 14 and 17. method..duplex rotary motion and rhythmic dancing upon the square. symbol..two wheels of electric fire, revolving around an orange cross, with an emerald at the centre. quality gained..unrevealed. path v. the ray path attributes..a sense of cosmic direction. source..the pole star via aquarius. hierarchy..the first and the second. method..process of electrical insulation and the imprisonment of polar magnetism. symbol..five balls of fire enclosed withi

ALICE BAILEY THE LABOURS OF HERCULES

cle is one of be most ancient of the world's symbols, antedating the christian era by thousands of years. the cross is originally formed by the interplay between the twelve signs of the zodiac. there are in the zodiac thirty-six crosses, for each sign is divided into what are called three decanates, which used to be known as "the thirtysix crossing stars. the zodiac is completed with 360 degrees, the square of 90 degrees is one fourth of the circle, creating the four corners, which is the cross within the circle. there are, however, three main crosses which in their symbology represent the three divine aspects, spirit, soul and body. they are as follows [222] 1. the cardinal cross, consisting of the four constellations: a. aries- creation, commencement. b. cancer- the first door into exist

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

anoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..ala encompasses a smaller square that represents the palace of the central deity. four ornate gateways (skt. tora.a) mark the entrances of the four cardinal directions. in most ma..alas, this main circle and square are elaborated with further concentric layers. within the palace that is the square, another circle is situated that is then divided into nine sectors. these sectors either repeat the pattern on a smaller scale or house the central deity within the central sector. in the latter case, the surrounding sectors house manifestations of the central deity, representing related buddhist gods and goddesses. furthermore, the overall pattern 57 can be contained within a larger sq

BLAVATSKY H P ANTHROPOGENESIS

it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as

tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the archetypes. the phenomenal world receives its culmination and the reflex of all in man. therefore he is the mystic square- in his metaphysical aspect- the tetraktis; and becomes the cubeon the creative plain. his symbol is the cube unfolded* and 6 becoming 7, or the[[diagram] three crossways (the fe

dinate powers, the totality of which is called the "sephiroth" the "heavenly man" and adam kadmon, the second logos of the platonists. this very same idea is clearly found at the bottom of the ablest definitions of the kabala and its mysteries, e.g, by john a. parker, as quoted in the same work "the key of the kabala is thought to be the geometrical relation of the area of the circle inscribed in the square, or, of the cube to the sphere, giving rise to the relation of diameter to circumference of a circle with the numerical value of this relation expressed in integrals. the relation of diameter to circumference, being a supreme one connected with the godnames of elohim and jehovah (which terms are expressions numerically of these relations respectively, the first being of circumference, t

, the nails of the cross have for the shape of the heads thereof a solid pyramid, and a tapering square obeliscal shaft, or phallic emblem, for the nail. taking the position of the three nails in the man's extremities and on the cross, they form or mark a triangle in shape, one nail being at each corner of the triangle. the wounds or stigmata in the extremities are necessarily four designative of the square. the three nails with the three wounds are in number 6, which denotes the 6 faces of the cube unfolded (which make the cross or man-form, or 7, counting three horizontal and four vertical bars) on which the man is placed; and this in turn points to the circular measure transferred on to the edges of the cube. the one wound of the feet separates into two when the feet are separated, maki

the seers and the adepts. jacob boehme, by insisting on the fundamental doctrine of the seven properties of everlasting mother nature, proved himself thereby a great occultist. but to return to the consideration of the septenary in ancient religious symbolism. to the metrological key to the symbolism of the hebrews, which reveals numerically the geometrical relations of the circle (all-deity) to the square, cube, triangle, and all the integral emanations of the divine area, may be added the theogonic key. this key explains that noah, the deluge-patriarch, is in one aspect the permutation of the deity (the universal creative law, for the purpose of the formation of our earth, its population, and the propagation of life on it, in general. now bearing in mind the septenary division in divine

ext page[[vol. 2, page] 626 the secret doctrine. there are two tetragrammatons: the macro and the microprosopus. the first is the absolute perfect square, or the tetractis within the circle, both abstract conceptions, and is therefore called ain- the non-being, i.e, illimitable or absolute be-ness. but when viewed as microprosopus, or the "heavenly man" the manifested logos, he is the triangle in the square- the sevenfold cube not the fourfold, or the plane square. for it is written in the same "greater holy assembly (83 "and concerning this, the children of israel wished to know in their minds, like as it is written (exod. xvii. 7 'is the tetragrammaton in the midst of us, or the negatively existent one (where did they distinguish between microprosopus, who is called tetragrammaton, and b

r. c. carter blake) such a race is shown as having existed at palmyra and possibly in midian, exhibiting cranial forms quite different from those of the jews. it is not improbable that another such race existed in samaria, and that the mysterious people who built the stone circles in galilee, hewed neolithic flints in the jordan valley and preserved an ancient semitic language quite distinct from the square hebrew character- was of a very large stature. the english translations of the bible can never be relied upon, even in their modern revised forms. they tell us of the nephilim translating the word by "giants" and further adding that they were "hairy" men, probably the large and powerful prototypes of the later satyrs so eloquently described by the patristic fancy; some of the church fat

BLAVATSKY H P COSMOGENESIS

yan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza 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 t

the seventh- the crown; an army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vol. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies. 6. the lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. it is the ring called "pass not" for those who descend and ascend. also for those who during the kalpa are progressing towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from eac

zero) becomes a figure or number, only when one of the nine figures precedes it, and thus manifests its value and potency, the word or logos in union with voice and spirit (the expression and source of consciousness) standing for the nine figures and thus forming, with the cypher, the decade which contains in itself all the universe. the triad forms within the circle the tetraktis or sacred four, the square within the circle being the most potent of all the magical figures (c) the "one rejected" is the sun of our system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the

suming fire) and never consumed, then it does not seem reasonable that the occult teaching should be held as unphilosophical when it says "thus were the arupa and rupa worlds formed: from one light seven lights; from each of the seven, seven times seven" etc, etc- stanza v- continued. 5. fohat takes five strides (having already taken the first three (a, and builds a winged wheel at each corner of the square for the four holy ones. and their armies (hosts (b (a) the "strides" as already explained (see commentary on stanza iv, refer to both the cosmic and the human principles- the latter of which consist, in the exoteric division, of three (spirit, soul, and body, and, in the esoteric calculation, of seven principles- three rays of the essence and four aspects* those who have studied mr. sin

our five senses may become cognisant of the hidden truths of nature; and not at all, as clemens would have it, that it is the elements per se that furnished the pagans with divine knowledge or the knowledge of god* while the egyptian emblem was spiritual, that of the jews was purely materialistic, and, indeed, honoured only the blind elements and the imaginary "points" for what was the meaning of the square tabernacle raised by moses in the wilderness, if it had not the same cosmical significance "thou shalt make an hanging. of blue, purple, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xx

ised by moses in the wilderness, if it had not the same cosmical significance "thou shalt make an hanging. of blue, purple, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xxvii) the tabernacle and the square courtyard, cherubim and all, were precisely the same as those in the egyptian temples. the square form of the tabernacle meant just the same thing as it still means, to this day, in the exoteric worship of the chinese and tibetans- the four cardinal points signifying that which the four sides of the pyramids, obelisks, and other such square erections mean. josephus takes care to explain

of radiated entities, different in substance, but not in essence. as expressed by the bhagavadgita lecturer "it must not be supposed that the logos is but a single centre of energy manifested from parabrahmam; there are innumerable other centres. and their number is almost infinite in the bosom of parabrahmam" hence the expressions "the day of come to us" and "the day of be with us" etc. just as the square is the symbol of the four sacred forces or powers- tetraktis- so the circle shows the boundary within the infinity that no man can cross, even in spirit, nor deva nor dhyan chohan. the spirits of those who "descend and ascend" during the course of cyclic evolution shall cross the "iron-bound world" only on the day of their approach to the threshold of paranirvana. if they reach it- they

alive" as regards the late j. parker's calculation in general, and his third proposition especially, we have consulted some eminent mathematicians, and this is the substance of what they say: parker's reasoning rests on sentimental, rather than mathematical, considerations, and is logically inconclusive. proposition iii, namely, that "the circle is the natural basis or beginning of all area, and the square being made so in mathematical science, is artificial and arbitrary- is an illustration of an arbitrary proposition, and cannot safely be relied upon in mathematical reasoning. the same observation applies, even more strongly, to proposition vii, which states that "because the circle is the primary shape in nature, and hence the basis of area; and because the circle is measured by, and i

being made so in mathematical science, is artificial and arbitrary- is an illustration of an arbitrary proposition, and cannot safely be relied upon in mathematical reasoning. the same observation applies, even more strongly, to proposition vii, which states that "because the circle is the primary shape in nature, and hence the basis of area; and because the circle is measured by, and is equal to the square only in ratio of half its circumference by the radius, therefore, circumference and radius, and not the square of diameter, are the only natural and legitimate elements of area, by which all regular shapes are made equal to the square, and equal to the circle" proposition ix. is a remarkable example of faulty reasoning, and it is the one on which mr. parker's quadrature mainly rests. he

which, we are taught, always tends to a centre in rectilinear descent- alone the cause of the revolution of the whole solar system, which is performing an eternal double gyration, each body around its axis and orbit. another occasional version is (d) a magnet in the sun; or, the said revolution due to a magnetic force, which acts, just as gravitation does, in a straight line- varying inversely as the square of the distance (coulomb's law (e) the whole acting under invariable and changeless laws, which are, nevertheless, often shown variable, as during some wellknown freaks[[footnote(s* and even on these figures bischof disagrees with thomson, and calculates that 350 million years would be required for the earth to cool from a temperature of 20,000 degrees to 200 degrees centigrade. this is

* quite so, since there is the seventh beyond, which begins the same enumeration, from the first to the last, on another and higher plane[[vol. 1, page] 565 the secrets of sound and odour. thoroughly return to its primitive element; and, if the chamber were hermetically sealed, and strong enough, the vacuous volume surrounding the bell would be brought to a pressure of many thousands of pounds to the square inch, by the tenuous substance evolved. in my estimation, sound truly defined is the disturbance of atomic equilibrium, rupturing actual atomic corpuscles; and the substance thus liberated must certainly be a certain order of etheric flow. under these conditions, is it unreasonable to suppose that, if this flow were kept up, and the body thus robbed of its element, it would in time disa

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ight, charge with honeyed fragrance this salt, to enfold-[insert the name of the person to be protected* next enclose your dish of salt in a square of small protective crystals such as jade or tiger's eye and one or two amber if you have any in your collection (rose quartz or glass nuggets in smoky brown and yellow make good substitutes) begin in the north and make sure the crystals are touching. the square is a sacred geometric form symbolising time and space and so is good for all protective rituals. the square should be just inside the candles. some practitioners create a symbolic square by placing just two crystals in the centre of where each side would be, and you can do this if you prefer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but

refer. as you create the square, say: safe within, nought to enter, nought to harm, nought within but this benign light of love. thus do i build, thus enclose [insert the name or place to be protected] in light and protection* now create a circle of golden petals, pollen, leaves or pot pourri. the circle should almost touch the candles, so that they can stand sentinel round it, and should enclose the square or crystals and the salt. the circle represents the spirit and so encloses the space and time square. as you scatter the petals or pollen, say: circle of gold, shield from malice, danger and stranger, enter the salt and empower this sphere with a shield of gold* leave the candles to burn down, making sure they are in broad-based holders so wax does not fall on the petals. if you are wor

eave the candles to burn down, making sure they are in broad-based holders so wax does not fall on the petals. if you are working with other people or wish to have a more active ritual, place the dish of salt in the centre resting on the altar or on a rock. set tall candles in floor holders a short distance away and make an invisible square with frankincense or sandalwood incense by walking round the square and then scattering your golden petal, herb or pollen circle. if you cannot obtain beeswax candles, use plain white candles and place a tiny dish of honey to the right of the salt. since the honey will also be empowered, you can absorb the protective magick by using it in a drink or sandwich* when the candles have burned down completely, clear away the crystals and wash them under runni

you do not live near the sea, you can use any downward-flowing water, even a drain* take either a dying flower or a long frond of seaweed to represent whatever it is you wish to banish* draw a square around it, in the sand or in the earth or using chalk on a paved area. say: these are the limits of your power, these are the limits of your sway, thus you lose your thrall, away, now, away* rub out the square, saying: see, even this your power is gone, leave my life, your day is done* cast the symbol on to the ebb tide. you may need to wade out to make sure it does not come back to shore. alternatively, cast it into flowing water with a final: away, no more stay* do something, however small, to make yourself happy for the rest of the day, so that it has happy memories. you may need to repeat

arvest are all around. in this way we can say goodbye to the summer with joy* collect a basket of autumn leaves or any dying greenery and surround it with the fruits, vegetables, seeds, and nuts of the harvest* place blue and green candles alternately at the four quarters, beginning with green in the west, marking out a square that holds both the joys and sorrows of the year that has passed. make the square large enough so you can work within it* light first the blue candle of the north, followed by the green candle in the east and the blue candle in the south, saying: the light is born, increases, flames and flares, and with it our lives increase, intensify, we plough and plant, create and tend, travel far and seek our destinies* light finally the green candle of autumn and the west, the

brand new key* find an estate agent's picture of your present house or the one you wish to buy. on top of it, place four frankincense or fern incense sticks, to represent the sides of an invisible square. inside this square, place the key* light the four incense sticks, saying for each: may the winds of change blow away stagnation. seite 174 wicca01.txt* take the incense set in the centre top of the square and pass it three times deosil round the key and picture, saying: thus i remove one wall and, with its power transformed, move forward* plunge the incense stick into a bowl of cold water. the end will harden so that you can write on paper with it like a pencil. without thinking, let words form from your magic pencil, advising the next step you should take to bring closer the house move*

COLLIER IRENE CHINESE MYTHOLOGY

ce towards humankind, another god could be counted on to send down a culture hero to struggle on their behalf.4 61 the xia dynasty of the great yu and his descendants lasted for six hundred years and ended the period of the god-kings. with the next dynasty, the shang, came recorded history and human rulers. dr. john s. major, director of the china council of the asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

he was an astrologer and indeed esoteric knowledge was to be an important part of the new masonry at the higher levels of initiation. masonry had become freemasonry and as the years passed, the only remaining connection with the stonemasons were the symbolic paraphernalia and names for the levels of initiation like apprentice, fellow craft, and master mason. the working tools of the stonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held

DAVID ICKE CHILDREN OF THE MATRIX

ho progress beyond the official levels of the secret societies to the unofficial illuminati degrees. shaw says that freemasonry worships nature, the sun and moon, through the symbol of the phallus. so does christianity. the phallus, he says, represents the sun in sexual union with the female earth to bring new life. on one level that is true, but it is still a spin. take the freemasonic symbol of the square and compass (figure 29 overleaf. this is always placed over the chair (throne) of the worshipful master, which is positioned to the east in freemasonic temples, the direction of the rising sun. christian churches face east for the same reason. shaw says that lower-degree masons are told that the square is to remind them that they must be square or honest in their dealings with all peopl

r dealings with all people (excuse me while i laugh hysterically. the compass, they are told, is to teach them to "circumscribe" their passions, and to control their desires. maybe the paedophile and freemason george bush missed that meeting. shaw says that later they are told the "real" meaning, which is that the compass is the male phallus of the sun impregnating the female earth, symbolised as the square.15 on one level, again, that's true, but to the highest levels of the illuminati the compass and square represent the impregnation that perpetuates the bloodline. the v and a symbol of queen victoria and the german prince albert, both reptilian bloodlines, were designed to symbolise this also (figure 30 overleaf) and so is the letter g in the freemasons logo. shaw says that, first, maso

DAVID ICKE THE BIGGEST SECRET

have appeared on the surface to contract, they have left in these countries thesecret society network, bloodlines and structures to rule just as powerfully as before,but now with no danger of a challenge from people with no idea of who is really incontrol. the global structure is quite simple. the central agenda is coordinated from thecity of london, which comprises the financial centre known as the square mile, andthe land along the river thames running down to the headquarters of the british legalprofession, the houses of parliament, the centres of government and britishintelligence, and across to buckingham palace, the home of the reptilian bloodlineknown as the windsors. the british government is merely a front for the real agendathat is operated from these few miles of prime real est

ent energies and ifyou understand these principles you can vibrate the energy field of a place to thevibrational range you deem most suitable for what you wish to achieve there. anyoneliving or working within that field will be affected by it. you can also focus solar andother astrological energies in that place.i found washington one of the most unpleasant energies i have ever encounteredoutside the square mile in the city of london. a french freemason, major pierrecharles uenfant, was engaged to create the new washington, and his work was basedon plans officially prepared by leaders like thomas jefferson and george washington,356although others with greater esoteric understanding would have been the real architects.jefferson, however, had deep esoteric connections and when he died a code

agencies and so on. this is coordinated through thesecret societies and one of their most important vehicles is the city of london-house ofwindsor operation called the club of the isles. it was named after king edward vii,queen victorias son, who was the first to carry the title prince of the isles. the title isheld today by prince charles. edward was heavily involved with black nobility baronsof the square mile london financial district and helped them to engineer the crimeanwar, the russia-japan war, the preparations for the first world war and the opiumwars with china. through the central organisation of the club of the isles comes thefantastic web of interlocking directorships which hold apparently independentcompanies in a network of common control and common agenda. some of this webi

dsden (a grand master at the united grand lodge, lordcarrington (bilderberg group chairman, president of the royal institute ofinternational affairs and major brotherhood operative).another name that appears in many of these livery companies is mcalpine, theconstruction family, with the satanist tendencies. these groups link into the freemasonnetworks. there are more freemasons per square foot in the square mile of the city oflondon financial centre than anywhere else on planet earth. the bank of england has itsown freemasonry lodge (lodge no 263, 50 do other banks like lloyds (black horseof lombard street lodge, no 4155, and there is the elite guildhall lodge, based at themansion house since 1905. the mansion house is the official residence of the lord(freemason) mayor of london and more

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

le scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote sp

n a triangle, but the important factor to realize is that the eye is atop a pyramid. of course, a pyramid is nothing more than a triangle. look again at the triangles formed by the goathead pentagram. four out of five triangles of the goathead has a circle, representing the all-seeing eye atop each triangle. however, the architect had a problem with the triangle at the far right, because he chose the square as the anchor point; the solution is to place thomas circle at one of the points, thus giving that triangle an all-seeing eye. in fact, i believe this is the reason why thomas circle was placed in the odd position it was; it is the only circle which was not placed as an anchor of the pentagram. even the southern point of the goathead pentagram, the one which ends at the white house, has

mise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the house of the temple being precisely 13 city blocks north of the white house. the pentagon now, let us quickly examine the importance of the square to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical line symbolizes spirit. this spiritual force may move either from heaven to earth or from earth to heaven, or even from heaven

es spirit. this spiritual force may move either from heaven to earth or from earth to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal, it becomes a symbol of the material, physical realm which is enmeshed with spirit and time. the passage of time within an occultic spiritual context is what is in view here. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. ver

of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freemasonry symbols. the three most sacred symbols of freemasonry are the compass, the square, and the rule or straight-edge. look at the united states capitol, and you will see that it is laid out in the form of a circle. this represents the top of a professional compass of that era, which was circular. pennsylvania avenue, running from the capitol to the white house, represents one leg of the compass. maryland avenue, running from the capitol to thomas jefferson memorial (left

s precisely toward the jefferson memorial. this is the compass of freemasonry. the freemason's square begins at union square, with louisiana avenue forming one arm and washington avenue the other. again, you will have to draw a line down louisiana avenue and washington to see the fully-formed square, because louisiana ends at pennsylvania and washington ends at maryland. the critical 900 angle of the square is pictorially missing; however, once you draw the natural continuation of louisiana and washington beyond their termination points you will see the 900 square perfectly formed. the freemason's rule, or straightedge, is clearly seen if you draw a straight line south from the white house center to the base of the washington monument and then straight east to the capitol. thus, all three

resided in the obelisk. thus, the obelisk represents the very presence of the sun god, whom the bible calls satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperson in his book "the new world order, the first major obelisk was constructed in st. peter's square in rome, and is so placed that every pope who addresses any crowd in the square, must face the obelisk. a new age author, peter tomkins, reports the same facts in his book "the magic of obelisks, harper and row, new york, 1982, isbn 0-06-014899-3. there is an obelisk in st. peter's bascilica as well. you'll be shocked to know that the church of god promotes celibacy while displaying a sex act right outside of st peter's bascilica. the second obelisk was brought to

se of the first official seal of the united states after a design proposed by charles thompson, secretary of the continental congress. to the right of george washington's portrait on the front of the american dollar bill you will see the seal of the department of the treasury. it comprises of a key, the scales of justice and a square which is a very important symbol in freemasonry. if you look at the square you will see 13 holes in it. there are also 39 green dots which surround the square, key and scale. remember 39? thirty nine divided by two is 19.5. the number 19.5 can be seen within the design of cydonia, mars, avebury, england and washington d.c. there is a small owl just to the left of the "1" which appears on the upper right hand corner of the dollar bill. from time to time politic

DAVIDSON DAN SHAPE POWER

as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or may not have any meaning and if th

inside a pyramid to increase their energy level. 6.4 macro crystallography the most basic of three dimensional solids, the tetrahedron and the pyramid, are repeated in figure 6.4-1 from chapter 1, and show the energy coming off the top point. the focusing and trapping of aetheric force is accomplished by the aetheric force fields created by the intersection of edges of the tetrahedron. similarly, the square base pyramid acts in a similar manner to trap the energies within the structure. in these two structures the energy is concentrated at the geometrical center, the 1/3rd height level as well as at the vertices where the edges intersect. figure 6.4-1 tetrahedron and pyramid energy collection 6.4.1 macro lattice structures so what would happen if we make a lattice using the pyramid as a mo

DION FORTUNE MYSTICAL QABALA

d also in western magic, which is largely based upon the qabalab. it is said to be under the presidency of the four letters of tetragrammaton, the sacred name popularly rendered as jehovah. in hebrew, which has no vowels in its alphabet, this word is spelt jhvh, or, according to the hebrew names of these letters, yod, he, vau, he. the vowels are indicated in hebrew by points inserted in and under the square letters of the script, which is written from right to left. these vowel-points were only introduced at a comparatively recent date, and the older hebrew scripts are unpointed so that the reader cannot see the pronunciation of any proper name for himself, but needs to have it communicated to him by someone who knows it. the true mystical pronunciation of the tetragrammaton is said to be

first sight. 42. figures with a varying number of sides are assigned to the different planets, and in ceremonial or talismanic magic are used as the outline of any form associated with a planetary force. to saturn, the oldest planet, the first to develop in evolutionary time, is assigned the simplest two-dimensional figure-the triangle. the balanced stability of chesed gets the four-sided figure, the square; and to the third planetary sephirah, mars, is assigned the five-sided figure, and five is looked upon in the qabalistic system as the number of mars. consequently the pentagon, the five-sided figure, is the symbol of mars, and any altar to mars should be pentagonal or five-sided, likewise any talisman. the fivepetalled tudor rose, which is another symbol of mars, requires more explanat

DION FORTUNE PSYCHIC SELF DEFENSE

ened until finally, when standing herself at the drawing-room window one day, she had a sudden impulse to fling herself out. then she realised that things were serious and that liver-pills and a week-end at the seaside would not put them right. being an occultist, she understood the significance of the happenings that had been going on in her flat, and she made enquiries concerning the history of the square in which this block of modern mansions had been built. she learnt that it was the site of an old madhouse of sinister reputation. the form that she and her maid had seen was probably that of some unfortunate patient of suicidal tendencies who had succeeded in giving effect to his impulses on a spot corresponding to the situation of her room. the terrific emotional forces generated by hi

er. throw it over the article and bundle it up rapidly, handling it through the silk. in the occult sense "virgin" means something that has never been used for any other purpose. for instance, you should not use part of an old dress or a cushion-cover. an article which does not lend itself to handling by this method can be picked up with sugar-tongs or the points of a pair of scissors and laid on the square of silk in which it is to be wrapped. pack the wrapped article in a wooden box, being sure that any padding which is used is also virgin. the report of a single psychometrist should not be relied upon. specimens should be sent to two at least. it is also well when sending specimens, and especially when sending a birth-hour for a horoscope, not to allow the name to be known lest gossip s

DONALDTYSON PENTA

e five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french

ELLIS LOW TWELVE 1907

on of life saving along our ocean and lake coasts. the vessel was rapidly pounded to pieces. nearly all were washed from the wreck and drowned. when all hope was lost, the father lashed his child to a plank. he had no thought that either would be saved, but he uttered a prayer that the body of his child might be found by some fisherman and given christian burial. he pinned a little golden emblem, the square and compass, to her shawl, and had just time to kiss her good-by when the billows swept her from his sight. a fearful crash followed, and the parent became unconscious. when his senses returned, he found himself in the cabin of a vessel bound for new orleans. he had been rescued at break of day when the fog lifted. upon his arrival at the southern city he read the accounts of a shipwrec

ad for years thought each other dead. true to his oath 189 when something like quiet was restored, the tyler in a trembling voice said to the visitor "this is the saddest and happiest night of my life, for i lose and you gain a daughter. i am a fisherman, and on that eventful day was repairing my nets, near the inlet, when the waves tossed a plank to shore near me. i saw the unconscious child and the square and compass pinned to her clothing. she was alive; and carrying her tenderly to my home, she speedily recovered under the care and loving attention of my wife. the masonic emblem did not save her life, but it drew me more closely to her. i yield her to you with an overflowing heart; take her, but may i not claim that the happy daughter has gained a new mother and two fathers "indeed you

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

be removed. when, however, yolande instructed aksakof to remove it, it came off, without a rent, and still showing the round hole through which the stem had passed. she said that she got the piece of cloth from the same country as the flower. on examination the piece of cloth was found to be a scrap of mummy cloth, still aromatic with the perfumes used for embalming. it contained 2,584 meshes to the square inch. it speaks for the previous preparation of apports that the british medium kathleen barkel saw in the room of the british college of psychic science in which heinrich melzer was to hold an apport seance in 1926, the shadow of a bunch of violets near the electric light bulb. at the seance that evening a quantity of violets did, indeed, appear. however, as melzer was once detected in

es area during the 1960s and 1970s. members reportedly made a pact with satan renouncing all other devotions, especially any christian elements in their past. the pact was then signed in blood (see satanism) brotherhood of the trowel a whimsical masonic society founded in florence, italy, in 1512, composed of eminent architects, sculptors, and painters. its emblems were the trowel, the gavel, and the square, and its patron was st. andrew. the society may have been an offshoot of an older fraternity of traveling masons. the rites are believed to have been a travesty of genuine masonry, culminating in a banquet. the society existed until 1737. brotherhood of the white temple the brotherhood of the white temple is a theosophical occult organization founded in 1903 in denver, colorado, by maur

lege, cambridge university, in 1823. it was there that he displayed his mathematical ability. after earning his m.a, he began a career in law, but soon abandoned that and was elected as the first professor of mathematics at the university of london (later known as university college, london. de morgan was a brilliant mathematician and was responsible for the complete geometrical interpretation of the square root of minus one. he had a great love of algebra, puzzles, puns, and paradoxes. beyond his long career at the university, he was secretary to the royal astronomical society for 18 years, an influential member of the society for the diffusion of useful knowledge, and the author of such standard works as formal logic, the differential calculus (1847) and the an essay on probabilities (18

facts reported earlier by the investigator clarapede, although in fact only two of the scientists on the committee had ever seen the horses. the famous author maurice maeterlinck paid a visit. the horse muhamed, after a formal introduction, phonetically spelled out his name with his hoofs and solved almost instantaneously problems to which even maeterlinck did not know the answer, refused to give the square root of a chance number that was afterward found to have none, and even expressed thoughts and feelings by spelling. on one occasion muhamed complained, the groom struck hanschen. unless one is prepared to discount the evidence of maeterlinck and the many distinguished scientists who confirmed that the horses could correctly answer questions when the answer was not even known to the inq

g forms of invocation to his familiar spirits on six slips of paper. a chafing dish with some live charcoal in it was then procured and a boy summoned who had not yet reached puberty. when all was prepared, the sorcerer threw some incense and one of the strips of paper into the chafing dish; he then took the boy s right hand and drew a square with some mystical marks on the palm. in the center of the square he poured a little ink, which formed the magic mirror, and told the boy to look steadily into it without raising his head. in this mirror the boy declared that he saw, successively, a man sweeping, seven men with flags, an army pitching its tents, and the various officers of state attending on the sultan. the rest is told by lane himself: the sorcerer now addressed himself to me, and as

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

positions as a writer, editor, and consultant, including a stint as editor of the journal for the study of consciousness. muses has made myriad contributions in a variety of fields. he worked with the late norbert wiener, pioneer of cybernetics, whose posthumously published lectures he edited. in the field of mathematics, muses discovered root and logarithm operations for hyper-numbers following the square root of minus one. in the field of anthropology he studied the mayans, the lacadones of chiapas, mexico, and symbolic systems in india. he edited the journal of psychoenergetic systems, the proceedings of the first international symposium on biosimulation (locarno, 1960, and the aspects of the theory of artificial intelligence (new york, 1962. for a time he served as director of researc

dolphe d assier advanced a theory in his book posthumous humanity (1887. he suggested inanimate objects also possess a double, a phantasmal image and it is the duplicate that is flung by the poltergeist. d assier stated the sum of motion a moving body possesses is found by multiplying the mass of the moving body by its velocity and its live force at the moment of fall is equal to half the bulk by the square of velocity. d assier s theory was discarded. reportedly, italian psychical researcher ernesto bozzano collected statistics on hauntings and claimed that out of 532 cases, 374 were ghostly manifestations and 158 were poltergeists. historical poltergeists supposedly the poltergeist is not indigenous to any one country or any particular period. author andrew lang claimed several cases bel

s x, recorded in his hypnotism and spiritism (1906) the case of the pansini brothers, paul and alfred, eight and ten years old respectively. they experienced mysterious transportation in a half hour from ruvo to molfetta. another time, at 12:30 p.m, they disappeared from ruvo and at one o clock found themselves on a boat at sea near barletta, making towards trinitapoli. once they disappeared from the square of ruvo and found themselves, ten minutes later, before the house of their uncle jerome maggiore in trani. several other mysterious flights took place to gios, biseglie, mariotta, and terlizzi. once they disappeared in bishop berardi s presence while he was discussing these phenomena with their mother. the windows and doors were closed. in another volume, spedizione e spiriti, the same

llege of psychic science, he went to meet deane. she drew upon a blackboard a similar diagram and asked for a perfect circle over the center of the two intersecting lines. the camera was loaded by carrington and he did the development himself; deane simply placing her hand during the exposures on the camera top. the first plate showed the diagram alone; the second had a sort of localized fog over the square in question; the third, possessed a circular spot of intense blackness, exactly over the intersection. in a second trial, bond hung a small picture frame upon the wall of the studio and asked that an image, the exact character of which he did not specify, might be recorded on the space within the frame. the idea was to preclude any successful preexposure of a plate for the purpose of fr

formed between planets in the charts. important relationships or aspects are formed when planets are apart as 0 (conjunction, 30 (semisextile, 45 (semisquare, 60 (sextile, 90 (square, 120 (trine, and 180 (opposition. there are also a set of lesser aspects. some aspects have traditionally been regarded as beneficent and others as more malevolent. these latter, now termed the hard aspects, include the square, semisquare, and opposition. the uranian system emphasized the role of hard aspects. second, the uranian system introduced the idea of midpoints to astrological interpretation. as the name implies, a midpoint is a spot halfway between any two planets pictured on the horoscope. the midpoint is the place where the combined energies of the two planets manifest. the two planets and their mi

thus all communication of their intelligence and wisdom, proceeds according to the form of heaven, and hence their writing also flows into that form. i have been told that the most ancient people on this earth wrote in the same manner before the invention of letters, and that it was transferred into the letters of the hebrew language which in ancient times were all inflected. not one of them had the square form in use at this day; and hence it is that the very dots, iotas and minutest parts of the word contain heavenly arcana and things divine. the first record of the existence of a primeval language seems to be in the experiments of elizabethan magician john dee (1527.1608. the next, apart from swedenborg s insights, was in the visions of the seeress of prevorst (frederica hauffe, which

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

figuratio is one of the most obscure of all bruno's works and that is saying a great deal. it is a kind of mnemonics; fifteen principles of aristotelian physics are subsumed under images, such as arbor olympica, minerva, thetis, natura or the superior pan, and so on; and these are to be arranged on a diagram, which is certainly not mathematical but "mathesis. it has something of the appearance of the square in which the houses of a horoscope are drawn, but gone mad, and breaking up into all kinds of irregular geometrical figures.2 we have here some sort of combination of classical mnemonics using images on places on a building, with "mathesis" 1 op. lat, i (iv, pp. 129 ff. 2 ibid, p. 139. 302 giordano bruno: second visit to paris and heaven knows what other complexities invented with crazy

FRATER ELIJAH ANGELS OF CHAOS

new set of numbers with modified mathematical laws. the horizontal axis is the real axis (consisting only of the a values) and the vertical axis is the imaginary axis. so the graph of the number (1+ i) looks like the following: now let us examine the concept of i under various degrees or powers. let i(-1) be our starting supposition. this is created to assuage our conscious mind that even though the square root of negative one does not make sense, we shall assume that there exists something (in this case i) which fills our need. this just coincidentally happens to model reality/space-time. i2= i*i(-1(-1 -1 we have a dual degree here which reflects into the negative real axis, that is, the imaginary i reflected to itself brings forth a negative multiplicative identity. i3 (i2)(i(-1(-1 -i w

FREEMASON BLUEBOOK

id of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions w

d and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is hieroglyphically represented by the blazing star in the centre. lights* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard. the rough ashlar is a stone as taken from the quarry, in its rude and natural state. the perfect ashlar is a stone made ready by the hands of the workmen, tobe adjustedby the workingtools of the fellow cr

re charged to inculcate to god, your neighbor, and yourself. to god, in never maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (12 of 76 [11/22/1999 11:51:55 am] mentioning his name but with that reverential awe which is due from a creature to his creator; to implore his aid in all your laudable undertakings, and to esteem him as the chief good: to your neighbor, in acting upon the square, and doing unto him as you wish he should do unto you: and to yourself, in avoiding all irregularity and intemperance, which may impair your faculties or debase the dignity of your profession. a zealous attachment to these duties will ensure public and private esteem. in the state, you are to be a quiet and peaceful subject, true to your government, and just to your country; you are not

e, maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (14 of 76 [11/22/1999 11:51:55 am] no faith could work effectual good, that did not work by love. iv. grant, then, this one request, whatever be denied, that love divine may rule my breast,and all my actions guide* the plumb, square and level. the plumb is an instrument made use of by operative masons, to raise perpendiculars; the square, to square their work; and the level, to lay horizontals; but we, as free and accepted masons, are taught to make use of them for more noble and glorious purposes: the plumb admonishes us to walk uprighty in our several stations before god and man, squaring our actions by the square of virtue, and remembering that we are travelling upon the level of time, to "that undiscovered country

hoice as in the arrangement of the sundry materials of which an edifice is composed, it demonstrates that a fund of science and industry is implanted in man, for the best, most salutary and beneficent purposes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (15 of 76 [11/22/1999 11:51:55 am] speculative masonry. by speculative masonry we learn to subdue the passions, act upon the square, keep a tongue of good report, maintain secrecy, and practice charity. it is so far interwoven with religion as to lay us under obligations to pay that rational homage to deity which at once constitutes our duty and our happiness. it leads the contemplative to view with reverence and admiration the glorious works of creation, and inspires him with the most exalted ideas of the perfectio

the master assents. ins. officer in consequence of your cheerful conformity to the charges and regulations of the order, you are now to be installed master of this lodge, your brethren having full confidence in your care, skill and capacity to govern the same. brother marshal, conduct the master elect from the altar to the east. my brotherwith pleasure i invest you with this jewel of your office, the square. as the square is employed by operative masons to fit and adjust the stones of a building, that all the parts may properly agree, so you, as master of this lodge, are admonished, by the symbolic meaning of the square upon your breast, to preserve that moral deportment, among the members of your lodge, which should ever characterize good masons; and to exert your authority to prevent ill

characterize good masons; and to exert your authority to prevent illfeeling or angry discussion arising to impair the harmony of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light in masonry will guide you to all truthwill direct your paths to the temple of happiness, and point out to you the whole duty of man. the square teaches us to harmonize our conduct by the principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we shou

FREEMASONS SATANISM AND SYMBOLISM

n understand immediately [p. 6] examining these masonic symbols reveals the cunningly hidden meanings. then compare them with known satanic symbols so you can easily see from whence freemasonry receives her "supernatural insights" and her "spiritual light" the double-headed eagle the double-headed eagle is probably the most easily recognizable masonic symbol in the world, even more important than the square and compass/rule. they look like two eagles, but they are not. they are the phoenix bird of ancient egypt. remember that the brotherhood was known in ancient egypt as "the mystery schools" the current presidential seal has an eagle in it. the eagle replaced the phoenix(the original national bird) in 1841 as the national bird. the phoenix has been a brotherhood symbol since ancient egypt

pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the heterosexual sex act. listen to albert pike explaining this fact to members of the 32nd degree "the compass, therefore, is the hermetic symbol of the creative deity, and the square of the productive earth or universe [morals and dogma, p. 850-1. therefore, the masons look at the compass as the male phallus and the square as the female vulva. as you look at the masonic emblem here, you can see the obvious penetration of the female square point by the points of the compass. one point of difference here is that the satanist generally reverses the sex roles of the com

e of the productive earth or universe [morals and dogma, p. 850-1. therefore, the masons look at the compass as the male phallus and the square as the female vulva. as you look at the masonic emblem here, you can see the obvious penetration of the female square point by the points of the compass. one point of difference here is that the satanist generally reverses the sex roles of the compass and the square. however, whichever way you look at it, the compass and the square are thought of as depicting the heterosexual sex act. a most evil symbol before we leave the subject of the masonic emblem of the square and compass, i want to show you a particularly evil symbol depicting the square and compass. this scene depicts several unmistakable satanic images, tied in with the masonic emblem, als

however, whichever way you look at it, the compass and the square are thought of as depicting the heterosexual sex act. a most evil symbol before we leave the subject of the masonic emblem of the square and compass, i want to show you a particularly evil symbol depicting the square and compass. this scene depicts several unmistakable satanic images, tied in with the masonic emblem, also known as the square and compass. first, note the hexagram to the far left of the picture. remember, the hexagram is the most evil of all black magick symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them

k symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons worship the sun in general and the egyptian sun god, ra, particularly. finally, note that the sharp end of the square is driving deeply into the holy bible beneath. as christian author, ralph epperson proves in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prophecies! this symbol captures this goal perfectly. sex

esented upside down, not up "but this is not the only place where the tau cross occurs. the. gavels are all t-crosses, and combine in one symbol the hammer, the sign of the rule, and the t-cross, the symbol of the male or creative side of the deity; and, lest there should be any mistake, the t is placed on the apron of the master of the lodge, though placed upside down so as to give the symbol of the square, and also to emphasize its phallic meaning [ibid; emphasis added] when we were discussing the triangle and the hexagram, above, we displayed a tau cross [t-cross] within a triangle and circle. we encourage you to refer to it now. the tau-cross was originally created to worship the babylonian god, tammuz, a worship highly condemned in the bible. thus, once again, we can see that freemaso

GILBERT THE MAGICAL MASON

theosophical society. reprinted fromtheosophical siftings,vol. 5, no. 16 (1893, pp.3-15.]16.the vestiges of tetragrammatonthe 'tetragrammaton' is a symbol of the soul of the world, that is, the astral light, the great magical agent, the action of god in the universe. the creator and governor, the motive power, the guiding influence, the mainspring of the whole machine is typified by the cross and the square, the tetrad or quaternary. thisonegod, or power, is the resume of the members of the triad.thetriadis the synthesis of the two contending forces, the one that unites them into equilibrium; and each force is aunit,a monad. two opposing forces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity wor

letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, lymphatic and bilious, to the four limbs and the four senses of man, also to the four elements of the alchemists, and to the fourarchangels255michael, gabriel, raphael and auriel. dr a. kingsford also found a correspondence with a quaternary of noah, with his three

aveas-arcturus the four different hebrewwords-kimah,ash,mezarimandkesil.theconstellation of the great bear, ursa major, is always visible in the northern hemisphere when the sky is clear, and everyone recognises it from the four fine stars at the corners of an oblong square (a faulty term, and three stars called the226themagical masonbear's tail.thegreat bear is so well-known because two stars of the square point to the present pole star, or maker of thenorth,which is one of the stars of ursa minor, the little bear. some persons call this constellation the wain, an old name for a wagon; some ancients called it a winnowing fan, and the chinese, a dipped or handled basin.thegreek name pleiades occurs twice in the book of job.intheauthorised version, chapter, ix v. 9, job speaking to god says

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

GILBERT THE SORCERER AND HIS APPRENTICE

ah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of the number 10 multiplied by 4, the number of the letters of tetragrammaton. 20. these are the seven angels ruling the seven planets under the seven archangels thereof: h cassiel.zl sachiel,r3zamael,oanael,raphael) gabriel.34 the sorcererand his apprentice21. the seven heavens of the planets are:hghareboth,2!.zebol,r3makon, 0sagun,raquie) shamain2.2.theintelligences of the seven plane

ulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chese

. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphinxes joined together; one of them turns its head, and they both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter

nd their numerical attributions is essential. and here i may interpose a hint to the beginner. learn from the very first to be very careful in the formation of the hebrew letters. never by any chance allow yourself to try and write them cursively as you do english. a few hints here may be useful to the beginner, and savehimmuch time and trouble hereafter. the general idea of the hebrew letters is the square formation, the horizontal lines being thick, and the perpen255 dicular lines thin. the easiest way to acquire this is from the first to write with the pen held in the direction of the lines andnotes on the first knowledge lecture 117to press heavily on the horizontal, lightly on the vertical. also copy every letter as though it were a mechanical drawing. in the examinations that follow

ent-to-behalfhydrogen-i.e. take h to be 2-267prout'slaw is found absolutely exact, allowillg for a slight inaccuracy in observation.ai1dsothere we get key numbers again of thedifferenrelements:the paper on the septenary law and on mendelejeffs table amply showed how that worked out, and how numbers werethekey thereto. then as to the various modes of dealing with. numbers. in physicalsciencewe get the square of numbers constantly occurring; for instance, the. attraction of gravitationinthe inverse ratio of the square of the distance is a commonplace law. there are a great many more cases where a number is found to be the key to some fact. now the kabalists observed these facts, and concluded that there must be some general key number. to the wholeuniverse, one numberwhichkeyed everything; a

nding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one might so say, as each of our seven principles has its septenary. thus we get in each world 10 sephiroth, each containing 10 sub- sephiroth, that is 100

ompleteness or abundance.theperiods of life are worked into terms of 7 years, as every physiologist knows- 7 principles, 7 planets, 7 days of creation; the number is found, in fact, wherever we go. about the next two numbers, 8 and 9, there is a great deal to say, butitwould take a great deal too long; but the principal numbers to remember, and the key numbers, are those i have mentioned. 9 being the square of 3, 3 times 3 comes in with very great distinctness in all those calculations which involve the square of numbers.afterthe 9 we come again upon the 10, the number of completeness, the tetraktys, the triangle of pythagoras, which was an equilateral triangle enclosing 10 yods. the arrangement of the 10 in the tree of life is another branch of the subject altogether; that belongs to the

hose currents which run, not from the belt of the zodiac, but from the belt parallel to its own equator. therefore there is in the earth a perpetual disharmony, a perpetual war between this strong characteristic of the whole solar system and the individual quality of the earth. the earth therefore appears in this view like an individual who is out of harmony with his surroundings, as we might say the square man in a round hole; and therefore is the earth always a place of trial and of suffering; therefore also it is that every individual on the earth, every human being, every man or woman who polarises his own or her own individuality in accordance with that of the earth, is in disharmony with the wider and stronger currents, viz, those of the solar system which surround it. therefore it i

GLOBAL FREEMASONRY

ance to solomon's temple. but actually, the masons do not intend these columns as a memorial to solomon; they are an expression of those corrupt insinuations against solomon. the origins of these columns again go back to ancient egypt. in the article entitled "allegory and symbols in our rituals" mimar sinan magazine states: various masonic symbols: the double column, the eye, and the compass and the square. global freemasonry lg materialism revisited lh for example, in egypt, horus and set were twin architects and supports of the heavens. even bacchus in thebes was one too. the two columns in our lodges have their origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple ded

superimposed over a square. if masons are asked, they explain that this symbol represents the concepts of science, geometric order and rational thinking. however, the compass and square actually has quite a different meaning. we can learn this from a book written by one of the greatest masons of all time. in his book morals and dogma, albert pike wrote the following about the compass and square: the square. is a natural and appropriate symbol of this earth. the hermaphroditic figure is the symbol of the double nature anciently assigned to the deity, as generator and producer, as brahm and maya among the arians, osiris and isis among the egyptians. as the sun was male, so the moon was female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of ar

GOLDEN DAWN RITUALS A

omical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyramids, and gods as applied to the enochian squares [x] 31. enochi clauis or tablets of enoch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must

GOLDEN DAWN RITUALS SADD

ard the center, while the center square will be the common force. spirit is strong in any position d is strongest acting upwards a is strongest moving downwards c is strongest moving from right to left. b is strongest moving from left to right. thou canst apply thy reason unto the elucidation or effect of the four forces, thus rushing together (the following are examples from g.h. frater d.d.c.f) the square of "a" of "exarp" in the tablet of union: 28 triangle no. 1 queen of swords triangle no. 2 m triangle no. 3 a triangle no. 4 m nearly all the squares of this tablet represent some combined effect of light and life. here, m acts both downwards and upwards. a is not very strong in action when it is here placed; and the queen of swords represents the moist force of a, h of w. therefore, if

ial action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well sum

o. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution a

b" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the fiery lesser angle of the earth tablet. 29 triangle no. 1 queen of wands triangle no. 2 b triangle no. 3 c, triangle no. 4 d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly placed as the d by its union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the

o produce a moist generating heat, like that of a conservatory, or rather of a hot-house. a force intensely excitant and generative and productive. the b force of the tropics. the servient square "r" of "brap" in the watery lesser angle of the fire tablet. triangle no. 1 f d triangle no. 2 b triangle no. 3 c, conjunctio triangle no. 4 a here c is in the strongest place, but otherwise the force of the square is somewhat different to the former, from the influence of a in the lowest triangle. the effect will then be that somewhat of lands- fertile indeed, but ultimating its harvest, and therefore not nearly as excitantly generative as in the former square. and the land of f as usually described will be a very fair representation thereof. this concludes "document s" the adept will need to cod

GOLDEN DAWN RITUALS ZAM8

e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in a

, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three fo

re, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x

f l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement. the square refers to the quaternary of all things and to the tetrad of the holy name hwhy which operates through the four elements. the square is attributed to dsj, the fourth sephira. it would equally cor

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

polaris in the little bear.20 i lay back, cushioned my head in my hands and gazed directly up towards the zenith of heaven. through the smooth cold stones i rested on, i thought i could sense beneath me, like a living force, the stupendous gravity and mass of the pyramid. thinking like giants covering a full 13.1 acres at the base, it weighed about six million tons more than all the buildings in the square mile of the city of london added together,21 and consisted, as we have seen, of roughly 2.3 million individual blocks of limestone and granite. to these had once been added a 22-acre, mirror-like cladding consisting of an estimated 115,000 highly polished casing stones, each weighing 10 tons, which had originally covered all four of its faces.22 after being shaken loose by a massive ear

25 exactly half of the length of its floor diagonal (38 feet 2 inches).26 moreover, since the king s chamber formed a perfect 1 x 2 rectangle, was it conceivable that the pyramid builders were unaware that they had also made it express and exemplify the golden section? known as phi, the golden section was another irrational number like pi that could not be worked out arithmetically. its value was the square root of 5 plus 1 divided by 2, equivalent to 1.61803.27 this proved to be the limiting value of the ratio between successive numbers in the fibonacci series the series of numbers beginning 0, 1, 1, 2, 3, 5, 8, 13 in which each term is the sum of the two previous terms. 28 phi could also be obtained schematically by dividing a line a-b at a point c in such a way that the whole line a-b w

ssors. expressed in these ancient measures, the floor dimensions of the king s chamber (34 ft. 4 x 17 ft. 2) work out at exactly 20 x 10 royal cubits, while the height of the side walls to the ceiling is exactly 11.18 royal cubits. the semi-diagonal of the floor (a-b) is also exactly 11.18 royal cubits and can be swung up to c to confirm the height of the chamber. phi is defined mathematically as the square root of 5+ 1+ 2, i.e. 1.618. is it a coincidence that the distance c-d (i.e. the wall height of the king s chamber plus half the width of its floor) equals 16.18 royal cubits, thus incorporating the essential digits of phi? to understand how it is necessary to envisage the rectangular floor of the chamber as being divided into two imaginary squares of equal size, with the side length of

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

mbers down the side. a is written instead of 1 which suggests that b is 2, c 3 and so on. fill in all the squares on the grid in this manner, repeating the alphabet when one gets to z. to proceed to the next step the instruction is written on the page, for those who have eyes to see. then this line drawn is a key. the line drawn is a diagonal line across the page. if one reads any diagonal across the square one gets the order of the english alphabet to be used in the english qaballa. whichever diagonal is read the order of the letters is obtained. there is only one order which can be obtained and all 26 letters appear in this order. crowley writes, then this line drawn is a key..and abrahadabra. abrahadabra is an 11-fold word, and counting down 11 spaces and numbering the letters thus obta

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

reme treasure zones."the gematric value of this word is 48, an important number in enochian magick: it is the number of the magical formula of 45 iao (see the formula of iao later in this manual. this word can also be used in magical operations in the form of a magick square as shown below. the gematric value of this square is 96 where 96= 48 x 2. each letter of the word lahalasa is used twice in the square. 46 the effects of multiple letters in a square and all these things deceived me not, for 1 expanded them by my subtlety finto the twelve rays of the crown. and these twelve rays were one. aleister crowley, liber ararita some of the watchtower squares have multiple letters. two squares (one in water and one in earth) have four letters each, and two squares (one in water and one in earth

d two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these squares can be seen in several different ways. for example, the element fire is both destructive and creative because the enlivening of spirit implies the death of matter. in this way the archangel of the square t/l in msat (l) in fire of earth can be spelled almsa or atmsa where, almsa= 117= nanba (thorns) atmsa= 118= cono (faith) if you use the letter l, you will see the square in its destructive aspect. if you use the letter t, you can view the same square in its spiritual aspect. to slightly complicate matters a bit more, the letter t can be either a 9 or a 3 so that atmsa himself has two a

d-lahrah) is the archangel who governs zlar (zod-lah-rah) in the second le. the 16 lower squares are called the 52 lesser squares of air of air. the first of these squares is governed by the rul ing lesser angel xkzns (tz-kehzoden-seh) and the lesser angel kzns (keh-zoden-seh. the demon xkz (tzkeh- zod) is also in this square. as another example, look at figure 12, appendix b. you should see that the square t of stim (reference figure 6, appendix a, foz letters) is governed by the ruling lesser angel atims (ah-tee-meh-seh) and the lesser angel tims (teemeh- seh. the demon ati (ah-tee) is also in this square which is presided over by the kerubic angel aomi (ah-oh-mee) and the archangel naomi (nah-ohmee. the appropriate hierarchy of deities must be addressed during all magical operations in

sponding color of the tablet. step 2. place the card with the desired region in front of you. you may need to pin iit to a wall orto an appropriatety colored drape. it should be at eye leve. step 3. hold the appropriate magical instrument. this will depend on the region you are viewing and the exact nature of your objective. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. see the details clearly. step 6. imagine yourself passing through the symbolic doorway. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more

ing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully notice every detall of your surroundings. use your m

hrough the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully notice every detall of your surroundings. use your magical weapons and/or words of power and rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and hear. step 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing

p 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing of the veil. repeat the banishing rituals of the pentagram and hexagram. step 12. record exactly what happened in as much detall as you can in your magical diary. step 13. check your written diary records against the known signposts and correspondences of the square. update your data base accordingly. 122 a beginner's exercise for subtle body development there is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger that he wiil be ied astray, obsessed and overwhelmed by his results, even though it be by those which it is necessary that he should attain. too often, moreover, he mistaketh the

e day to another) you should begin to end the operation. notes to step 5. faithfully record your results. in time you may be able to establish patterns which are not otherwise recognizable. 127 ritual outline for a journey to square b of oyvb in water of air use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of air, the subquadrant water of air, the square b of oy (v) v (u) b. step 1. consecrate a arde and enscribe it with the formulas of kal and toog (see formulas of enochian magick. execute the banishing rituals of the pentagram and hexagram. stand with your sword or dagger and face east. trace the yellow banishing pentagram and hexagram of air. fill the room with the scent of galbanum or peppermint. step 2. recite the third cali as fol

give power, and our strength will grow strong in our comforter. step 4. vibrate the following names of power: bataivah (bah-tah-ee-vah-heh) habioro (hah-bee-oh-roh) aaozaif (ahah- oh-zodah ee-feh) htnorda (heh-tehnoh- rah-dah) ahaozapi (aha-oh-zodahpee) avtotar (ah-veh-toh-tah rah) hipotga (hee-poh-teh-gah) step 5. enter your body of light and precede to the sub-quadrant water of air and then to the square of b in oyvb. use the opening of the veil if necessary. step 6. you will see mostly water here but with some air clearly present. the combinations of water and air can be seen to act and react quickly together. the net result is the appearance of tremors or waves of ag tation throughout the atmosphere. the water and air appear to be acting together to create al l manner of forms. design

te all manner of bod es. his impetuous desire to create new forms coupled with the power of solidilication given by isis causes the chaotic and ceaseless creation of forms in this square. step 10. the astrological force working here is taurus, and the tarot influence is the hierophant. this force adds to the constant precipitat on into form that characterizes this square. step 11. after observing the square sufficiently, return to your physical body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of pali in fire of fire use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of fire, the subquadrant

ficiently, return to your physical body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of pali in fire of fire use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of fire, the subquadrant fire of fire, the square of a of pali. step 1. consecrate a circle by executing the banishing ritual of the pentagram and hexagram. inscribe it with the formula of mzkzb. stand with your wand and face south. trace the red banishing pentagram and hexagram of fire. fill the room with the scent of olibanum or cinmmon. step 2. recite the sixth cali as follows: the spirits of the fourth angle are nine who are mighty

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

en atoms as it could be without severing the attraction that exists between it and the azote (nitrogen) atom. the relation of these five atoms to each other and the form they thus take illustrates one of dalton's principles in his law of proportions. that in combining, the atoms adhere to the law of the triangle, tne square, or a combination of them. for in no. 52 we can see both the triangle and the square. its "weight" is 31 according to dalton. by modern formulations the weight would be 76. in no. 53 a different problem is presented. here we have six atoms of three different natures. it represents a molecule of acetous acid and is composed of two atoms of carbon and two of water. but whereas carbon is composed of only one simple element, water is composed of two atoms (one of hydrogen a

his square space as being a [119] stratum, we have three strata in figure a. between these layers or strata we have the large openings or "air" space. this means that in any such arrangement of atoms there will be a great amount of space between the atoms, and this space is occupied by what we shall simply call "air. now if we take these nine atoms and arrange them as shown in figure d, we change the square to a rhomboidal form. by arranging the atoms in this wise we do several things of considerable importance. dr. dalton, in his papers to the scientific bodies of his day, spoke only of one or two results attained by this arrangement of the atoms, but i will speak of another result which he knew well but did not fully illustrate. first of all it will be seen, as dr. dalton pointed out, th

re, we will consider that the rays issue from the center of each atom and go outward from the atom in straight lines. for a very good reason we will assume that these rays form an aura around each atom, and that this aura is in the form of a square.(i must repeat that this may not be an assumption at all. we find, however, that there are four emanations from each atom which form diagonal lines in the square aura surrounding each atom. in other words, there are four definite rays from each atom, stronger than the others, which leave the atom at equidistant points, and these rays are called the potential rays. in dealing with the symbolism of numbers, we have been instructed [125] in the meaning of the number four. the number four is represented by the square, which is itself symbolic of fou

on atom participates in both.this is foundation! thus we see the significance of the number four. as student mystics, we can learn much from the book of nature. another point to be remembered is that not all atoms are of the same size. figure 5 on plate 3 shows a number of atoms representing sixteen different elastic fluids, from a to p. the atoms are drawn in their proportion to one another, and the square of aura surrounding each atom is drawn in proportion to the size of the atoms. thus we can plainly see by the size of the square aura the difference in the aura of each of these sixteen atoms. behind all the laws known to chemistry for the combining of certain atoms, or the mixing of certain elements, is this law: that the rays from each atom must meet and find harmony with the rays of

mistry for the combining of certain atoms, or the mixing of certain elements, is this law: that the rays from each atom must meet and find harmony with the rays of other atoms if they would blend or unite. this law is illustrated in figure 4 on plate 3. there are four atoms of azote (nitrogen) in their square auras at the top of figure 4. you will note that the rays from these four atoms, forming the square auras around each atom, unite or meet. because these rays join in this manner the four atoms form a united element. you will further note that the potential rays of each of the four atoms meet and thereby form diagonals in the large square [126] composed of the four smaller squares. at the bottom of the four squares of azote there are two squares containing atoms of hydrogen. these latt

HAMIL THE ROSICRUCIAN SEER

l chandelier destroyed in the palace of the tuileries during the revolution under charles the tenth (zqth july, 1830, which had this evening arrived and had been laid upon the table, and had not been charged, my seeress, miss emma leigh, taking it up, said:'itisthick-thereis a vision in it.'there'sa pair of compasses and a square. now the compasses are opening; now there is a point on each end of the square, which has turned sideways. there's a book comeunderneath-a,thick book, bound in rough calf, with thick bands up the back; now there's a man's face, very thin, dark, straight hair quite black, come inside the compasses, and a thin, very thin hand placed upon the book 'now the face has come from the inside of the compasses to a small space outside.thehand has opened thebook-thebook is ve

alnwick, northumberland'.1see note2of letteri(18 january 1872).2see noteiof letteri.3 untraced.89 september 18 72 my dear sir, i am aghast at my delay in answering your favour of the 1st inst.buti have been engaged out much against my will. i cannot get away from our village! this year tho' i had wished to do so, as some of my friends have received great benefit from the treatment at the baths in the square opposite your cathedral, where i hoped to have a quiet stay, as hurrying from pillar to post as i did last year, sent me home worse than when i started and a fortnight there would have enabled me to pass all the time you could possibly spare in your company. i must however defer that pleasure till next summer. my trip to alnwick did me a great deal of good, as i and my friends stayed in

HP LOVECRAFT A DARK LORE

turned to providence in the winter of 1934-5, taking the upper floor of a venerable dwelling in a grassy court off college street- on the crest of the great eastward hill near the brown university campus and behind the marble john hay library. it was a cosy and fascinating place, in a little garden oasis of village-like antiquity where huge, friendly cats sunned themselves atop a convenient shed. the square georgian house had a monitor roof, classic doorway with fan carving, small-paned windows, and all the other earmarks of early nineteenth century workmanship. inside were six-panelled doors, wide floor-boards, a curving colonial staircase, white adam-period mantels, and a rear set of rooms three steps below the general level. blake's study, a large southwest chamber, overlooked the front

c windows were largely unbroken, though many of the stone mullions were missing. blake wondered how the obscurely painted panes could have survived so well, in view of the known habits of small boys the world over. the massive doors were intact and tightly closed. around the top of the bank wall, fully enclosing the grounds, was a rusty iron fence whose gate- at the head of a flight of steps from the square- was visibly padlocked. the path from the gate to the building was completely overgrown. desolation and decay hung like a pall above the place, and in the birdless eaves and black, ivyless walls blake felt a touch of the dimly sinister beyond his power to define. there were very few people in the square, but blake saw a policeman at the northerly end and approached him with questions ab

the fence had no opening near the steps, but round on the north side were some missing bars. he could go up the steps and walk round on the narrow coping outside the fence till he came to the gap. if the people feared the place so wildly, he would encounter no interference. he was on the embankment and almost inside the fence before anyone noticed him. then, looking down, he saw the few people in the square edging away and making the same sign with their right hands that the shopkeeper in the avenue had made. several windows were slammed down, and a fat woman darted into the street and pulled some small children inside a rickety, unpainted house. the gap in the fence was very easy to pass through, and before long blake found himself wading amidst the rotting, tangled growths of the deserte

d "it is calling to me, but perhaps it means no injury this time; are found scattered down two of the pages. then the lights went out all over the city. it happened at 2.12 a.m. according to power-house records, but blake's diary gives no indication of the time. the entry is merely "lights out- god help me" on federal hill there were watchers as anxious as he, and rain-soaked knots of men paraded the square and alleys around the evil church with umbrella-shaded candles, electric flashlights, oil lanterns, crucifixes, and obscure charms of the many sorts common to southern italy. they blessed each flash of lightning, and made cryptical signs of fear with their right hands when a turn in the storm caused the flashes to lessen and finally to cease altogether. a rising wind blew out most of th

be no doubt whatever. for what happened at 2.35 we have the testimony of the priest, a young, intelligent, and well-educated person; of patrolman william j. monohan of the central station, an officer of the highest reliability who had paused at that part of his beat to inspect the crowd; and of most of the seventy-eight men who had gathered around the church's high bank wall- especially those in the square where the eastward fa ade was visible. of course there was nothing which can be proved as being outside the order of nature. the possible causes of such an event are many. no one can speak with certainty of the obscure chemical processes arising in a vast, ancient, ill-aired, and long-deserted building of heterogeneous contents. mephitic vapours -spontaneous combustion- pressure of gase

e yard beneath the frowning easterly fa ade. the tower was invisible now that the candles would not burn, but as the object neared the ground the people knew that it was the smoke-grimed louvre-boarding of that tower's east window. immediately afterwards an utterly unbearable foetor welled forth from the unseen heights, choking and sickening the trembling watchers, and almost prostrating those in the square. at the same time the air trembled with a vibration as of flapping wings, and a sudden east-blowing wind more violent than any previous blast snatched off the hats and wrenched the dripping umbrellas of the crowd. nothing definite could be seen in the candleless night, though some upward-looking spectators thought they glimpsed a great spreading blur of denser blackness against the inky

end one of those strange inclined planes would have wound down to still lower depths. i started violently as these conceptions occurred to me, for there was more in them than the blocks themselves had supplied. how did i know that this level should have been far underground? how did i know that the plane leading upward should have been behind me? how did i know that the long subterrene passage to the square of pillars ought to lie on the left one level above me? how did i know that the room of machines and the rightward-leading tunnel to the central archives ought to lie two levels below? how did i know that there would be one of those horrible, metal-banded trap-doors at the very bottom four levels down? bewildered by this intrusion from the dream-world, i found myself shaking and bathed

n hesitation "but it ain't thought much of hereabouts. it goes through innsmouth- you may have heard about that- and so the people don't like it. run by an innsmouth fellow- joe sargent- but never gets any custom from here, or arkham either, i guess. wonder it keeps running at all. i s'pose it's cheap enough, but i never see mor'n two or three people in it- nobody but those innsmouth folk. leaves the square- front of hammond's drug store- at 10 a.m. and 7 p.m. unless they've changed lately. looks like a terrible rattletrap- i've never been on it" that was the first i ever heard of shadowed innsmouth. any reference to a town not shown on common map or listed in recent guidebooks would have interested me, and the agent's odd manner of allusion roused something like real curiosity. a town abl

cute anthropological zeal, and i could scarcely sleep in my small room at the "y" as the night wore away. ii shortly before ten the next morning i stood with one small valise in front of hammond's drug store in old market square waiting for the innsmouth bus. as the hour for its arrival drew near i noticed a general drift of the loungers to other places up the street, or to the ideal lunch across the square. evidently the ticket-agent had not exaggerated the dislike which local people bore toward innsmouth and its denizens. in a few moments a small motor-coach of extreme decrepitude and dirty grey colour rattled down state street, made a turn, and drew up at the curb beside me. i felt immediately that it was the right one; a guess which the half-legible on the windshield- arkham- innsmouth

oclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of the questions which bothered me; remembering that odd things had been noticed in this hotel. instead, i strolled out on the square, from which the bus had already gone, and studied the scene minutely and appraisingly. one side of the cobblestoned open space was the straight line of the river; the other was a semicircle of slant-roofed brick buildings of about the 1800 period, from which several streets radiated away to the southeast, south, and southwest. lamps were depressingly few and small- all low-powered incan

escents- and i was glad that my plans called for departure before dark, even though i knew the moon would be bright. the buildings were all in fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-dealer's office, and still another, at the eastward extremity of the square near the river an office of the town's only industry- the marsh refining company. there were perhaps ten people visible, and four or five automobiles and motor trucks stood scattered about i did not need to be told that this was the civic centre of innsmouth. eastward i could catch blue glimpses of the harbour, against which rose the decaying remains of three once beautiful georgian ste

HP LOVECRAFT THE QUEST OF IRANON

gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before the tower of mlin, though they liked not the colour of his tattered robe, nor the myrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon tol

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

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

in hesitation "but it ain't thought much of hereabouts. it goes through innsmouth- you may have heard about that- and so the people don't like it. run by an innsmouth fellow- joe sargent- but never gets any custom from here, or arkham either, i guess. wonder it keeps running at all. i s'pose it's cheap enough, but i never see mor'n two or three people in it- nobody but those innsmouth folk leaves the square- front of hammond's drug store- at 10 a.m. and 7 p.m. unless they've changed lately. looks like a terrible rattletrap- i've never been on it" that was the first i ever heard of shadowed innsmouth. any reference to a town not shown on common map or listed in recent guidebooks would have interested me, and the agent's odd manner of allusion roused something like real curiosity. a town abl

ute anthropological zeal, and i could scarcely sleep in my small room at the "y" as the night wore away. i i shortly before ten the next morning i stood whit one small valise in front of hammond's drug store in old market square waiting for the innsmouth bus. as the hour for its arrival drew near i noticed a general drift of the loungers to other places up the street, or to the ideal lunch across the square. evidently the ticket-agent had not exaggerated the dislike which local people bore toward innsmouth and its denizens. in a few moments a small motor-coach of extreme decrepitude and dirty grey colour rattled down state street, made a turn, and drew up at the curb beside me. i felt immediately that it was the right one; a guess which the half-legible on the windshield- arkham- innsmouth

oclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of the questions which bothered me; remembering that odd things had been noticed in this hotel. instead, i strolled out on the square, from which the bus had already gone, and studied the scene minutely and appraisingly. one side of the cobblestoned open space was the straight line of the river; the other was a semicircle of siant-roofed brick buildings of about the 1800 period, from which several streets radiated away to the southeast, south, and southwest. lamps were depressingly few and small- all low-powered incan

escents- and i was glad that my plans called for departure before dark, even though i knew the moon would be bright. the buildings were all in fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-dealer's office, and still another, at the eastward extremity of the square near the river an office d the town's only industry- the marsh refining company. there were perhaps ten people visible, and four or five automobiles and motor trucks stood scattered about i did not need to be told that this was the civic centre of innsmouth. eastward i could catch blue glimpses of the harbour, against which rose the decaying remains of three once beautiful georgian stee

ut late at night, there being a widespread impression that it was not wise to do so. besides, the streets were loathsomely dark. as for business- the abundance of fish was certainly almost uncanny, but the natives were taking less and less advantage of it. moreover, prices were falling and competition was growing. of course the town's real business was the refinery, whose commercial office was on the square only a few doors east of where we stood. old man marsh was never seen, but sometimes went to the works in a closed, curtained car. there were all sorts of rumors about how marsh 'inc' come to look. he had once been a great dandy; and people said he still wore the frock-coated finery of the edwardian age curiously adapted to certain deformities. his sow had formerly conducted the office

square only a few doors east of where we stood. old man marsh was never seen, but sometimes went to the works in a closed, curtained car. there were all sorts of rumors about how marsh 'inc' come to look. he had once been a great dandy; and people said he still wore the frock-coated finery of the edwardian age curiously adapted to certain deformities. his sow had formerly conducted the office in the square, but latterly they had been keeping out of sight a good deal and leaving the brunt of affairs to the younger generation. the sons and their system had come to look very queer, especially the elder ones; and it was said that their health was failing. one of the marsh daughters was a repellent, reptilian-looking woman who wore an excess of weird jewellery clearly of the same exotic tradit

way bridge beyond, up the gorge on my right. the uncertain bridge now before me was posted with a warning sign, but i took the risk and crossed again to the south bank where traces of life reappeared. furtive, shambling creatures stared cryptically in my direction, and more normal faces eyed me coldly and curiously. innsmouth was rapidly becoming intolerable, and i turned down paine street toward the square in the hope of getting some vehicle to take me to arkham before the still-distant starting-time of that sinister bus. it was then that i saw the tumbledown fire station on my left, and noticed the red faced, bushy-bearded, watery eyed old man in nondescript rags who sat on a bench in front of it talking with a pair of unkempt but not abnormal looking firemen. this, of course, must be zo

, of course, must be zodak allen, the half-crazed, liquorish nonagenarian whose tales of old innsmouth and its shadow were so hideous and incredible. i i i it must have been some imp of the perverse- or some sardonic pull from dark, hidden sources- which made me change my plans as i did. i had long before resolved to limit my observations to architecture alone, and i was even then hurrying toward the square in an effort to get quick transportation out of this festering city of death and decay; but the sight of old zadok allen set up new currents in my mind and made me slacken my pace uncertainly. i had been assured that the old man could do nothing but hint at wild, disjointed, and incredible legends, and i had been warned that the natives made it unsafe to be seen talk-ing with him; yet t

d me it was plentiful. then i would loaf near the fire station in apparent casualness, and fall in with old zadok after he had started on one of his frequent rambles. the youth had said that he was very restless, seldom sitting around the station for more than an hour or two at a time. a quart bottle of whiskey was easily, though not cheaply, obtained in the rear of a dingy variety-store just off the square in eliot street the dirty-looking fellow who waited on me had a touch of the staring "innsmouth look, but was quite civil in his way; being perhaps used to the custom of such convivial strangers- truckmen, gold-buyers, and the like- as were occasionally in town. reentering the square i saw that luck was with me; for- shuffling out of paine street around the comer of the gilman house- i

rchitectural details worth viewing at every dent corner; and i could easily, i calculated, cover the necessary distance in a half-hour. studying the grocery youth's map and seeking a route i had not traversed before, i chose marsh street instead of state for my approach to town square. near the corner of fall street i began to see scattered groups of furtive whisperers, and when i finally reached the square i saw that almost all the loiterers were congregated around the door of the gilman house. it seemed as if many bulging, watery, unwinking eyes looked oddly at me as i claimed my valise in the lobby, and i hoped that none of these unpleasant creatures would be my fellowpassengers on the coach. the bus, rather early, rattled in with three passengers somewhat before eight, and an evil-look

s, overlooked a dingy court-yard otherwise hemmed in by low, deserted brick blocks, and commanded a view of decrepit westward-stretching roofs with a marshy countryside beyond. at the end of the corridor was a bathroom- a discouraging relique with ancient marble bowl, tin tub, faint electric light, and musty wooded paneling around all the plumbing fixtures. it being still daylight, i descended to the square and looked around for a dinner of some sort; noticing as i did so the strange glances i received from the unwholesome loafers. since the grocery was closed, i was forced to patronise the restaurant i had shunned before; a stooped, narrow-headed man with staring, unwinking eyes, and a flat-nosed wench with unbelievably thick, clumsy hands being in attendance. the service was all of the c

INITIATION INTO HERMETICS

phallus wrapped three and a half times with a snake. the muladhara chakra is the first, most primitive and gross center that is symbolized by an elephant placed in a corner together with the respective goddess. this symbolic expression, called laya-yoga in india, is unequivocal and means the key for the first stage of yoga. there are several explanations of this sign, but the correct one is that the square represents the earth, the triangle the three kingdoms of the material, astral and mental world, the phallus the generative power or the imagination, and the serpent the path and the knowledge. the fact is well known to the scholar that the earth principle is composed of four elements, and it does not need any comment. the growing yogi first has to learn to know and control the three wor

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ngth figure of flood with his hand on a book, as if just raising his head, from reading, to look at you. the figure is nearly of life-size. there is, moreover, a very striking similarity in dr. flood s.grand thinking countenance to that of shakspeare himself, and his brow has all the same breadth, and is as equally suggestive of knowledge and of power. the church of bersted is very small and old. the square tower of the church is covered with masses of dark ivy. the grassy ground slopes, with its burial mounds, from about the foundation of the old building towards the somewhat distant village of bersted. the churchyard descends in picturesque inclination, and is divided by a low brickwall; over which, here and there, flowers and overgrowth have broadly scaled from the garden of the old-fas

urn towards maidstone having spent, we believe, upwards of three hours in meditative notice either in the church or musing and strolling round it the slopes of the hopgrounds presented a field of view of light, lovely green. out of this low-lying landscape to which we reverted, bersted church tower rose small. it has four sculptured bears( bersted, bearstead) at the four angles, for pinnacles, to the square tower. these miniature bears, perched upon the summit, looked to me at about half-a-mile s disrobert flood. 363 tance like four crows. the distant wooded hills showed faint to the eye. there was no wind. the air was warm and silent. the country was green and luxuriant. robert flood was a brother of the rosy-cross. he is called the english rosicrucian. to those who never heard his name

JESSUP MK THE CASE FOR THE UFO

pace craft (red is a& b. quite true, rocket cargo (word illegible) do. atomic power is certainly not the answer, at least not as regards jet or reactance propulsion, for all of the atomic power in the world will not move a space craft, by reactance propulsion, unless there is an enormous mass to be ejected and lost. the amount of such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and impracticality of current attempts at rocket flight occur. true, in the way he thinks of applying. can xxxxxx worked in combination. a cheap power must, therefore, be found. by cheap power we have in mind something like the effect of the winds on sailing craft, 1 or the reactance of revolving cylinders with the winds, as

ents a digest of his voluminous investigations which included interviews with h.s. morehouse, the dei gratia's skipper's son; winchester noyes, grandson of captain winchester; and mrs. alice melason, mate oliver deveau's daughter. still, the booklet does not solve the riddle "we may believe" j.f. briggs concludes "that the captain became suddenly alarmed (presumably by rough weather, hauled aback the square sails to stop the brig's headway, ordered all hands into the yawl, and temporarily left the ship, which subsequently gathered way and sailed off" this view is the simplest explanation. but scores of other solutions have been just as sincerely forwarded. there is the letter proctor flood wrote to the london board of trade on january 22 or 23, 1873 "my own theory, or guess, is that the cr

riggs, wrote "there may have been leakage, and gas may have accumulated in the hold" because of the effects of temperature changes on the alcohol store. thus, the marie celeste's master, fearful of an explosion, got his crew off the craft. cobb feels that briggs used a halyard line to hold the brig until it was determined safe for a return aboard "probably a fresh northerly wind sprang up, filled the square sails these people were left in an open boat on the ocean" a sailor named lund, one of the three who sailed the marie celeste into gibraltar claimed that the derelict's "peak halyards were broken and gone" the second seaman, anderson "saw ropes hanging over the side" deveau at the same time testified "the main peak halyards were broken" he didn't say "gone" has dr. cobb provided the tru

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

nt along the screen. actually, the particle gun projects a moving wave of probabilities, a probability that a certain particle will be at a certain location. now let me correct myself: when we measure the numbers that describe the amount of particles that appeared at each point on the screen, we get a mathematical result that does not perfectly match a moving wave of probabilities. instead, it is the square root of the probability. in fact, some of the square roots are negative. the probability that something will happen in the real world can be anywhere between 0 and 1, but it cannot be negative. in other words, this thing that expands in space doesn t exist in the physical world, but it still creates an impact. figure 11 q ua n t u m t h e o r y 77 even if we were to fire one particle pe

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century

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 temple, and there asked who he was. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conduc

s of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlars with much the same meaning that m

ledge better in memory, than to read it from a book. we are, therefore, preserving by our unvarying actions the memory of certain facts and laws in nature. 41. because that is so, and because the laws of the universe must be universal in their application and must act down here as well as above, we held that the great architect expected from us a life in accordance with the law which he had made. the square was to be applied literally to stones and buildings, but symbolically to man fs conduct, and man must arrange his life in agreement with what obviously followed from these considerations; therefore the strictest probity was demanded, and a high level of purity, physical, emotional and mental. perfect rectitude and justice were required, and yet at the same time loving-kindness and gentl

he 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 the square nearest to the r. w. m, though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in

in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the

before the throne of god. it is likewise another symbol for the perfected man or adept, because while he is master of the five worlds, he is also the wielder of seven powers; he has developed his nature to human perfection on all seven rays, in all seven of the lines of activity of the divine life. 224. the furniture 225. the furniture of the lodge is also threefold, and consists of the v. s. l, the square and the compasses. without them the lodge cannot legally be held. the lodge is described as just, perfect and regular: it is just because the v. s. l. is open in it; it is perfect because it contains seven m.m.s or more; it is regular because it holds a warrant or charter from a supreme council, grand lodge, or other supreme body having an unbroken line of masonic authority. it is to be

ionably enormous. 228. in co-masonry the term glore h is employed as describing all these scriptures, since in the use of them we are in pursuit of wisdom. the term glaw h is used in many other lodges, but even then it is explained in the ritual that the object of the volume of the sacred law is to illumine our minds. so in the three articles of furniture we have the v.s.l. to enlighten the mind, the square to regulate our actions, and the compasses to keep us within due bounds in our relations with all, and especially with our brn. in freemasonry. yet at the same time all these objects have much larger meanings. 229. with the egyptians the compasses were a triangle and the square was a geometrical square- the ordinary figure with four equal sides and all its angles right angles. in modern

ng mason calls a square, by means of which he tests the two adjacent sides of any flat stone to find out whether they are at right angles to each other. in freemasonry when the candidate is now asked, gwhat is a square? h he replies: git is an angle of ninety degrees or the fourth part of a circle. h this is obviously not a correct description of a square, but only of one corner of a square. 230. the square which lies on the v.s.l. has quite a different genesis, and a different reason for its existence, from the implement which is worn by the r.w.m. it was originally a mathematical square, but it has lost its full shape, and is now represented only by one corner of the square. it is usually considered identical with the carpenter fs or mason fs tool of that name, which is worn by the r.w.m

has lost its full shape, and is now represented only by one corner of the square. it is usually considered identical with the carpenter fs or mason fs tool of that name, which is worn by the r.w.m. as the symbol of his office, but the two ideas are in reality quite distinct. 231. in egypt the triangle represented the triad of spiritual will, intuitional love and higher intelligence in man; while the square typified the lower quaternary, that is, his body with its visible and etheric divisions, his emotional nature, and his lower mind. thus the triangle stool for the individuality or soul, and the square; fur the personality, the two together constituting septenary man. 232. the three articles of furniture were also regarded as intended to help men on their way; the v.s.l. drew attention t

heric divisions, his emotional nature, and his lower mind. thus the triangle stool for the individuality or soul, and the square; fur the personality, the two together constituting septenary man. 232. the three articles of furniture were also regarded as intended to help men on their way; the v.s.l. drew attention to the value of tradition, the triangle spoke of the importance of inspiration, and the square emphasized the high use of facts, with also in the background the idea of the value of common sense. the tradition was handed down by the forefathers, the inspiration came from the higher self, and the facts were to be studied and used with common sense. 233. the movable jewels 234. the three movable jewels are the square, the level and the plumb-rule. they are worn, depending from thei

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

explanation of their religious meaning: 242. but of all these remains, the highest religious interest attaches to a terra-cotta group belonging to some religious structure on a larger scale than the others. it consists of three columns on a common base, supporting in each case, above their square capital, the round ends of a pair of beams on which a dove is perched (plate ii, 3, following p. 50. the square capital itself and the beam ends above it must here be regarded as the equivalent, in an epitomized shape, of the roof beams and entablature of a building. in other words, they are the pillars of the house, and the doves settled above them are the outward and visible sign of the divine presence and protection. a clay seal with a similar device of a dove perched above roof-beams resting

vol. i, p. 42) there was also a sacerdos or chaplain, who was in charge of the religious side of the work. the members of the college consisted of three grades corresponding closely to apprentices, fellows and masters; and records point to the fact that they possessed semi-religious rites which were kept rigidly secret, and also that they attached symbolic interpretations to their tools, such as the square and compasses, the plumb-rule and level. they took pagan gods as their patrons in much the same way as the guilds which succeeded them adopted christian patron saints. the four crowned martyrs, the patron saints of masonry, were christian members of a college who were tortured to death by the emperor diocletian for refusing to make a statue of aesculapius(*j. s. m. ward: freemasonry and

organized into masters and disciples under the rule of a gastaldo or grand master. their working-places were called lodges. they had masters and wardens, signs, tokens, grips, pass-words and oaths of secrecy and fidelity. the four crowned martyrs were their patron saints; they wore white aprons and gloves, and among the symbols associated with them we find the lion of judah, king solomon s knot, the square and compasses, the level and plumb-rule, and the rose and compasses. 516. on a pulpit at ravello, in one of their buildings of the thirteenth century, jonah is seen coming out of the whale s mouth, making the f.c.h.s(*freemasonry and the ancient gods, j. s. m. ward, ch. xviii, passim) at coire cathedral in switzerland, which is romanesque in style and contains abundant evidence of comac

LIBER ALEPH

ery case, even the simplest, the child should be taught not only the thesis, but also its opposite, leaving the decision to the child.s own judgment and good sense, fortified by experience. and this practice will develop its power of thought, and its confidence in itself, and its interest in all knowledge. but most of all beware against any attempt to bias its mind on any point that lieth without the square of ascertained and undisputed fact. remember also, even when thou art most sure, that so were they sure who gave instruction to the young copernicus. pay reverence also to the unknown unto whom thou presumeth to impart the knowledge; for he may be one greater than thou. n liber aleph vel cxi 42 ao de voluntate iuvenis cognoscenda (of knowing the will of children) t is important that tho

LIBER CHANOKH

have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the four-dimensional universe in two dimensions as a square surrounded by 30 concentric circles (the 30 thyrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv- vii) which are attributed to the elements. there is also a .black cross (or .central tablet. according to the arrangement shewn.compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o

x rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand side

anokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv. the emper

. another arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disregard dee.s attribution of angels to tribes &c; it is thus also omitted. turner (1989) argues that the column .quarters (4 plagi mundi tribibus dispersis notes 46 assignat) refers to the arrangement of the tribes around the square wall of the symbolic plan of jerusalem; this is supported by a diagram in sloane 3191 (following the table of ayres) titled .ordo dispersi isra lis, hac tate 1585; thus .north n-w. refers to the western side of the north wall .north. to the centre of the north wall .north n-e. to the eastern side of the north wall, and so forth. 21: the characters associated with this name in the table

LIBER LVII

he correct orthography for the simple reason that it was his middle name (patronymic, to be precise. t.s] on the qabalah 35 seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a crosshandled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man..46 an allusion to the des

ces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxas in greek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and 55 [the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all t

. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s] 57 [in equinox i (2, or regardie (ed) the golden dawn. t.s] 58 [see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1

[see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square, e.g. saturn 45.59 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a .spirit

ther to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refu

f the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation

LIBER LXVII THE SWORD OF SONG

a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finite, and the expression .infinite space. is a contradiction in terms. the idea of an absolute and of an infinite2 god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains, but only as a mathematical conception as impossible in nature as the square root of -1. against all this mathematical, or semi-mathematical, reasoning, it may doubtless be objected that our 1 compare and contrast this doctrine with that of herbert spencer(.first principles. pt. i, and see my .science and buddhism. for a full discussion of the difference involved .a. c. 2 if by .infinitely great. we only mean .indefinitely great. as a mathematician would perhaps

iples. pt. i, and see my .science and buddhism. for a full discussion of the difference involved .a. c. 2 if by .infinitely great. we only mean .indefinitely great. as a mathematician would perhaps tell us, we of course begin at the very point i am aiming at, viz, ecrasez l.infini .a.c. tycarb 96 whole system of numbers, and of manipulating them, is merely a series of conventions. when i say that the square root of three is unreal, i know quite well that it is only so in relation to the series 1, 2, 3 &c, and that this series is equally unreal if i make 3, p, 3 50 the members of a ternary scale. but this, theoretically true, is practically absurd. if i mean .the number of a, b, and c. it does not matter if i write 3 or 3 50; the idea is a definite one; and it is the funda-mental ideas of c

LIBER SAMEKH

ord hell deriveth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and co

igils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let

ed glass h in a museum in cairo. incidentally the name of the victorious city can be fudged to 418 in hebrew just as easily as that of crowley fs country house. 20 plate x in equinox i (7) was an illustration to ga brief abstract of the symbolic representation of the universe h( gliber lxxxiv vel chanokh h) showing various sigils received during the dee-kelly workings; the four characters outside the square are said to be the sigils of the four gangel overseers h, referred to in liber 84 (possibly following a golden dawn tradition) as gsupreme elemental kings. h in the yorke goetia, the names and sigils appear at the head of each elemental section. the names are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth

LIBER V VEL REGULI

student. which appears at the start of .aha. and not as the frontispiece to the volume as a whole. 4 there is some uncertainty about this sign. the .lesser man of vitruvius. is depicted (e.g. in the illustrations from caersarino.s edition, reproduced in the canon) as a male human figure framed by a square, the legs spread, feet turned out, and arms raised so the hands and toes mark the corners of the square, whose centre is at the figure.s navel; this is approximately how the sign mulier is interpreted in the blue brick, apparently based on a sketch by crowley in a letter to achad (holding the exact stance of the vitruvian man would require advanced hatha yoga training to avoid falling over or incurring a groin strain; the fact that this sign is referred to the x in nox (again, see endnote

LIBER XXV THE STAR RUBY

nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi of magick in theory and practice. variations in the mtp v

LIBER XXXVI THE STAR SAPPHIRE

s nec nihil sunt. gloria patri et matri et filio et filia et spiritui sancto externo et spiritui sancto interno ut erat est erit in sacula saculorum sex in uno per nomen septem in uno ararita.9 let him then repeat the signs of l.v.x. but not the signs of n.o.x: for it is not he that shall arise in the sign of isis rejoicing* the star sapphire corresponds with the star-ruby of chapter 25, 36 being the square of 6, as 25 is of 5. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a a .10 [this ritual formed chapter (36) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. t

LOGOMACHY OF ZOS

blind force in an accidental by-product and, like judas, betrays us for a few pieces of silver. for those who fear reality, life becomes belated and a staleness. an ever re-living of yesterdays in phantasy. the fractional second is the path i would open. i- z <5..q 2 natural ability to attract without asking. mathematically, square and circle are zero forms. the symbols of eternity..e asymmetry. the square is the rectified and utilitarian form of the circle; bc ]7 life is the anticipated situation that never happens; our expectancies create a foetal wish that is never birthed. where beauty and virtue are wanting, everything will be wanting but hate. man ever aberrates. even his normalities. mainly to compensate for his deficiencies, and often founds a shadow-world that accepts and reflect

MACNULTY W KIRK KABBALAH AND FREEMASONRY

umn relates to the passive, constraining, left hand column. the intermediary, balanced, ionic column, relates to the central column of consciousness. the uppermost three of the four worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram, the volume of the sacred law, the compasses and the square; and they represent the three upper worlds (since this is a yeziratic tree, the lowest world of materiality is not represented, nor is there a masonic symbol for it. in the ritual practice i think asiyyah, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacre

bols in the course of the ritual) the volume of the sacred law represents azilut, the divine world which is the source of the material it contains. i have placed it above the rest of the diagram to indicate that it represents the divine world. the compasses represent the world of the spirit, and i have shown them in the upper face of this tree, the part of the tree that is contiguous with beriah. the square represents yezirah; and i have placed it at tiferet, the central sefirah and the essence of that world. these six symbols will be shown on all the tree diagrams that we will use and will form the background for the more detailed consideration of the degrees. the ladder refer again to the first degree tracing board (figure 8. thus far we have not spoken of its central feature, the ladder

r, 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 gevurah, and the me

r two. this sounds like a symbolic representation of morality. i have placed the level at gevurah because the tool suggests equality; judging fairly implies treating all persons in that way. in addition, horizontals convey, at least to me, the quality of stability. i have placed the plumb rule at hesed because, for me, verticals have the quality of growth and aspiration (e.g. gothic architecture. the square, which 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

he final stage of perfection or regeneration."72 evidence of this idea of death not being an end, but rather a mystical process through which to pass, is to be found quite early in the development of the ritual. it is reflected on this french drawing in figure 18. this drawing is from la desolation des entrepreneurs modernes (c. 1747)73 and it shows the footsteps of the candidate as he steps from the square (yezirah/psyche, past the emblems of death and past the grave, to the compasses (beriah/spirit. with this notion of transformation in mind i have placed the coffin/grave at the daat of yezirah, as you will see in figure 15. there is one more thing we should note before leaving the tracing board of the third degree: the points of the compass on the frame of the board. you will remember t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s the ideal symbol of both the secret doctrine and those institutions established for its dissemination. both pyramids and mounds are antitypes of the holy mountain, or high place of god, which was believed to stand in the "midst" of the earth. john p. lundy relates the great pyramid to the fabled olympus, further assuming that its subterranean passages correspond to the tortuous byways of hades. the square base of the pyramid is a constant reminder that the house of wisdom is firmly founded upon nature and her immutable laws "the gnostics" writes albert pike "claimed that the whole edifice of their science rested on a square whose angles were: sigh, silence; buqov, profundity; nouv, intelligence; and alhqeia truth (see morals and dogma) the sides of the great pyramid face the four cardina

nd dogma) the sides of the great pyramid face the four cardinal angles, the latter signifying according to eliphas levi the extremities of heat and cold (south and north) and the extremities of light and darkness (east and west. the base of the pyramid further represents the four material elements or substances from the combinations of which the quaternary body of man is formed. from each side of the square there rises a triangle, typifying the threefold divine being enthroned within every quaternary material nature. if each base line be considered a square from which ascends a threefold spiritual power, then the sum of the lines of the four faces (12) and the four hypothetical squares (16) constituting the base is 28, the sacred number of the lower world. if this be added to the three sep

he threefold divine being enthroned within every quaternary material nature. if each base line be considered a square from which ascends a threefold spiritual power, then the sum of the lines of the four faces (12) and the four hypothetical squares (16) constituting the base is 28, the sacred number of the lower world. if this be added to the three septenaries composing the sun (21, it equals 49, the square of 7 and the number of the universe. the twelve signs of the zodiac, like the governors' of the lower worlds, are symbolized by the twelve lines of the four triangles--the faces of the pyramid. in the midst of each face is one of the beasts of ezekiel, and the structure as a whole becomes the cherubim. the three main chambers of the pyramid are related to the heart, the brain, and the g

abor with men; also the d mons who partake of the nature of the earth; and finally mankind and the lower kingdoms, those temporarily of the earth but capable of rising above that sphere by reason and philosophy. the digits 1 and 2 are not considered numbers by the pythagoreans, because they typify the two supermundane spheres. the pythagorean numbers, therefore, begin with 3, the triangle, and 4, the square. these added to the 1 and the 2, produce the 10, the great number of all things, the archetype of the universe. the three worlds were called receptacles. the first was the receptacle of principles, the second was the receptacle of intelligences, and the third, or lowest, was the receptacle of quantities "the symmetrical solids were regarded by pythagoras, and by the greek thinkers after

heir tetractys, or sacred quaternion, being composed of the first four odd numbers added to the first four even ones, as is commonly reported, is looked upon by them as the most solemn oath they can take, and called kosmos (isis and osiris) earlier in the same work, plutarch also notes "for as the power of the triangle is expressive of the nature of pluto, bacchus, and mars; and the properties of the square of rhea, venus, ceres, vesta, and juno; of the dodecahedron of jupiter; so, as we are informed by eudoxus, is the figure of fifty-six angles expressive of the nature of typhon" plutarch did not pretend to explain the inner significance of the symbols, but believed that the relationship which pythagoras established between the geometrical solids and the gods was the result of images the

y the south gate, was suddenly confronted by jubela armed with a twenty-four-inch gauge. upon chiram's refusal to reveal the master's word, the ruffian struck him on the throat with the rule, and the wounded master then hastened to the west gate, where jubelo, armed with a square, awaited him and made a similar demand. again chiram was silent, and the second assassin struck him on the breast with the square. chiram thereupon staggered to the east gate, only to be met there by jubelum armed with a maul. when chiram, refused him the master's word, jubelum struck the master between the eyes with the mallet and chiram fell dead. the body of chiram was buried by the murderers over the brow of mount moriah and a sprig of acacia placed upon the grave. the murderers then sought to escape punishmen

nifies that the god-mind is incarnated in the body of a beast and therefore that the physical beast form is the sacred vehicle of divinity. man's lower personality is the apis in which osiris incarnates. the result of the combination is the creation of sor-apis (serapis)-the material soul as ruler of the irrational material body and involved therein. after a certain period (which is determined by the square of five, or twenty-five years, the body of the apis is destroyed and the soul liberated by the water which drowns the material life. this was indicative of the washing away of the material nature by the baptismal waters of divine light and truth. the drowning of the apis is the symbol of death; the resurrection of osiris in the new bull is the symbol of eternal renovation. the white bul

ointed. p. 98 the body of every thing was likened to a rock, trued either into a cube or more ornately chiseled to form a pedestal, while the spirit of everything was likened to the elaborately carved figure surmounting it. accordingly, altars were erected as a symbol of the lower world, and fires were kept burning upon them to represent that spiritual essence illuminating the body it surmounted. the square is actually one surface of a cube, its corresponding figure in plane geometry, and its proper philosophic symbol. consequently, when considering the earth as an element and not as a body, the greeks, brahmins, and egyptians always referred to its four corners, although they were fully aware that the planet itself was a sphere. because their doctrines were the sure foundation of all know

mbolize the self and its vehicles; the black king and his retinue, the not-self- the false ego and its legion. the game of chess thus sets forth the eternal struggle of each part of man's compound nature against the shadow of itself. the nature of each of the chessmen is revealed by the way in which it moves; geometry is the key to their interpretation. for example: the castle (the body) moves on the square; the bishop (the emotions) moves on the slant; the king, being the spirit, cannot be captured, but loses the battle when so surrounded that it cannot escape. next: the tabernacle in the wilderness sacred texts esoteric index previous next p. 133 the tabernacle in the wilderness there is no doubt that much of the material recorded in the first five books of the old testament is derived f

he upper half and night in the lower. the four globes within the second ring depict the second, third, fourth, and fifth days of creation. the white globe above divided by a dotted line is designated the second day; the globe to the left with the mountains, the third day; the globe to the right with the planetary rings, the fourth day; and the globe below bisected by a dotted line, the fifth day. the square in the central ring containing the human form is marked the sixth day. this chart is a diagrammatic exposition of the three layers of the macrocosmic and microcosmic auric eggs, showing the forces active within them. table iv, figure. 53. figure 53 has been designated the symbolic tomb of christian rosencreutz. the upper circle is the first world--the divine sphere of god. the triangle

eys now 'from the high place of cabaon to the threshing floor of oman the yebusite' nor has seen 'his master, clothed in blue and gold' nor are apprentices and fellow-crafts any longer paid at their respective columns; nor is the master's working tool the tracing board, nor does he use in his work 'chalk, charcoal, and an earthen vessel' nor does the apprentice, becoming a fellow craft, pass from the square to the compass; for the meanings of these phrases as symbols have long been lost" according to the ancient rabbins, solomon was an initiate of the mystery schools and the temple which he built was actually a house of initiation containing amass of pagan philosophic and phallic emblems. the pomegranates, the palm-headed columns, the pillars before the door, the babylonian cherubim, and t

MASTERING WITCHCRAFT

ral methods of doing this, ranging from simply meditating upon one of the classical magical images of the winged mercury to the full ceremonial rite of invocation. to my way of thinking, none of the methods are as aesthetically satisfying or successful as the use of the magical square of mercury which, although cabalistic in its origin, is truly witchy in the manner of its employment. here it is: the square of mercury 8 58 59 5 4 62 63 1 49 15 14 52 53 11 10 56 41 23 22 44 48 19 18 45 32 34 38 29 25 35 39 28 40 26 27 37 36 30 31 33 17 47 46 20 21 43 42 24 9 55 54 12 13 51 50 16 64 2 3 61 60 6 7 57 as a matter of interest, one of the characteristics of magic squares, which is known to most mathematicians, is that the numbers in each line, vertical or horizontal, add up to the same total. in

a matter of interest, one of the characteristics of magic squares, which is known to most mathematicians, is that the numbers in each line, vertical or horizontal, add up to the same total. in this case, 260. now you may well ask what all this has to dp with mercury? well, you can think of magic squares as being signaling devices, types of psychic telephone numbers to the unseen. the way of using the square of mercury before any divination is this: take a blank sheet of white paper, and exorcise it with salt water and a mercurial incense such as you will find listed under the heading "herbs and incenses" having done this, draw a square with sixtyfour compartments as shown above with your pen and ink of art. now carefully and deliberately inscribe the numbers in the square as illustrated, i

ith the words "so mote it be" and drawing three crosses in the air with your right forefinger above the paper (this is a very old method of sealing, or benediction, which was appropriated by the christian church from their pagan forebears) now your square of mercury will be charged and your deep mind fully attuned to the correct range of vibrations for the divination, which must be performed with the square kept either on your person or prominently displayed in your place of work. once you have made a square, whenever you wish to perform a divination, all that is necessary to do is to hold the square in your hands, and let your gaze fall upon the numbers one by one in their proper sequence, repeating your mantram at each number. no sealing is necessary at the end, however; you may begin th

ercurial incense, your square of mercury, a flat-surfaced table, your thurible and your cup of salt and water. lock all the doors and means of access to your place of working, and if there is any chance of being overlooked through a window, make sure the drapes are drawn. then purify the chamber with fire and water as you were taught in an earlier chapter, using your mercurial incense. begin with the square of mercury ritual to tune your deep mind to the correct level. at this point, write out your question on the paper provided with the pen of art. then take the rune sticks in your right hand and cast them so they tumble away from you in parallel formation on the table. say as you do so: in thy name herne lord of the crossroads, i take up the runes; from a word to a word let me be led to

f you are unable to sever the wood yourself but have to purchase it, never mind; the real value is imparted with the consecration which follows. this has to be performed on a wednesday, again when the moon is waxing, at one of the four quarters of the day midnight, sunrise, noon, or sunset. first you must cast and purify your circle, kindling a suitable mercurial incense in your thurible; perform the square of mercury rite as an introduction. then trim the wood of all twigs and excrescences with your athame and peel the bark off, keeping your intention firmly in mind, repeating a jingle to concentrate your attention on the task in hand, such as "blessed be thou rod of power, rod of wisdom" and keeping in mind the mercurial images of speed and air and flight as you did in your square of mer

ally. should you wish to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will have cause to use it, whether they be those of seeing stone or mirror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some importa

erform the ritual must hold the wand in his right hand; upon his breast (and indeed those of his assistants) should hang the pentacle of protection. when all is safely in position, kindle your mercury incense and candles, and trace around your floor a triangle with your athame. then proceed to cast your circle and exorcise it with fire and water as usual. having done this, you should next perform the square of mercury ritual to attune yourself. then replenish your thurible this time using "vassago" incense. now, take two of your clean sheets of paper, and on one draw the sigil of vassago full size, as shown in the illustration, with your pen and ink of art. on the other also draw the sigil but this time small and in the top, right-hand corner. next, on this last sheet, carefully write out

s you used for your square of mercury, and after exorcising it with water and fire, divide it up into twenty-five equal squares, five down and five across with your pen and ink of art. then chanting a suitable jingle phrasing your intention with each letter that you inscribe, such as"[name of person whom spell is cast for] greatly desired and strong in love" write the letters of the acrostic into the square in the following order, beginning with number 1 and ending with 25, as usual injecting into it all the force of desire and yearning you can muster. s a t o r 9 1 4 13 19 a r e p o 3 12 24 15 21 t e n e t 23 18 20/7 5 10 o p e r a 8 2 11 25 16 r o t a s 6 26 17 14 22 begin at number 1, a, and end with number 26, o. the centre square, n, should be written in seventh, and written over agai

you will have placed your house within hertha's care. it is in fact the vestige of an ancient sacrificial earth ritual, and can be considered most effective in matters of blessing the home, and protection generally. in the past, ritual witches would use this process to bless pastures and ploughed fields as well as individual homesteads. similar in effect, but considerably different in approach is the square of saturn spell. this is a talisman as opposed to an amulet. it makes use of a cabalistic magic square similar in kind to your square of mercury, but entirely different in composition. actually, the powers of saturn and mercury are radically opposed in nature, mercury being the airy sky principle of intellectual matters, saturn, the earthy and chthonic principle of material things. the

10 p.m, kindle a tellurian incense in your thurible, and place salt water in your chalice. exorcise a piece of talisman paper by fire and water, and with your pen and ink of art, divide the paper up into nine compartments. now, slowly and deliberately fill in the squares with the appropriate numbers, beginning with number i and ending at 9. with each number, as in your square of mercury variety. the square of saturn 4 9 2 3 5 7 8 1 6 concentrate on hertha's image and chant a phrase which suggests the earth power to you. this can, again, be composed of a list of the goddesses' names such as "rhea, ceres, hulda, vesta" or simply "hertha, bless this house and all who live in it" or even a stanza from a poem which evokes the feeling of safety, protection, or prosperity, such as the hertha inv

shall return to the subject of envoutement later under the heading of "grand bewitchment" meanwhile, whenever you wish to contact "mars" within you, whether it be for purposes of sending the horned one, grand bewitchment, or storm raising, a good device to make use of initially is the talismanic square of mars, a process similar to those of mercury and saturn, which you have already encountered. the square of mars 11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15 (the numbers in each line, vertical or horizontal, add up to 65) on a tuesday night, when the moon is waning, take your exorcised talisman square and divide it up into twenty-five compartments, five down, five across, with pen and ink of art. in your thurible, burn a martial incense of wrath and chastisement (see

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names of god which are written with four letters: yhvh, yod, he, vau, he; adni, adonai; iiai, yiai (this name has the same numerical value in hebrew as the name el; and ahih, eheieh. the hebrew versicle which surrounds it is from psalm lxxii 9 "the ethiopians shall kneel before him, his enemies shall lick the dust" figure 12. the second pentacle of saturn. this pentac

rsicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anach

unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronoun

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

t preserve himself therein from the malice of these evil spirits (see frontispiece, figure 153) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is wr

MEANING OF MASONRY

tside but within himself. but in order to find the" perfect points of entrance" to this secret (and we are told elsewhere that" straight is the way and narrow the gate, and few there be that find it) emphasis again is laid in our teaching upon the necessity of complete moral rectitude, of utter exactness of thought, word and action, as exemplified by rigid observance of the symbolic principles of the square, level and plumb-rule. here again the symbolism of our work becomes extremely profound and interesting. he who desires to rise to the heights of his own being must first crush and crucify his own lower nature and inclinations; he must perforce tread what elsewhere is described as the way of the cross; and that cross is indicated by the conjunction of those working tools (which when unit

oth. and this lofty condition is represented by the indented or tesselated border skirting the black and white chequer-work, even as the divine presence and providence surrounds and embraces our temporal organisms in which those opposites are inherent. why is the chequer floor-work given such prominence in the lodge-furniture? the answer is to be found in the statement in the third degree ritual" the square pavement is for the high priest to walk upon" now it is not merely the jewish high priest of centuries ago that is here referred to, but the individual member of the craft. for every mason is intended to be the high priest of his own personal temple and to make of it a place where he and deity may meet. by the mere fact of being in this dualistic world every living being, whether a maso

s for the high priest to walk upon" now it is not merely the jewish high priest of centuries ago that is here referred to, but the individual member of the craft. for every mason is intended to be the high priest of his own personal temple and to make of it a place where he and deity may meet. by the mere fact of being in this dualistic world every living being, whether a mason or not, walks upon the square pavement of mingled good and evil in every action of his life, so that the floor-cloth is the symbol of an elementary philosophical truth common to us all. but, for us, the words "walk upon" imply much more than that. they mean that he who aspires to be master of his fate and captain of his soul must walk upon these opposites in the sense of transcending and dominating them, of tramplin

ive than that of finding god, the" hid treasure" within himself. his first place of preparation must needs be in the heart, and his paramount desire and heart-hunger must be for that light which, when attained, is omniscience coming to consciousness in him; otherwise all ceremonial initiation will be with out a vail and he will fail even to understand the external symbols and allegories of it (2) the square, resting upon the sacred volume, is the symbol of the human soul as it was generated out of the divine word which underlies it. that soul was created" square" perfect, and like everything which proceeded from the creator's hand was originally pronounced" very good" though invested with freedom of choice and capacity for error. the builder's square, however, used as a craft symbol, is re

e creator's hand was originally pronounced" very good" though invested with freedom of choice and capacity for error. the builder's square, however, used as a craft symbol, is really an approximation of a triangle with its apex downwards and base upwards, which is a very ancient symbol of the soul and psychic constitution of man and is known as the water triangle (3) the compasses interlaced with the square are the symbol of the spirit of the soul, its functional energy or fire. of itself the soul would be a mere inert passivity, a negative quantity unbalanced by a positive opposite. its active properties are the product of the union of itself with its underlying and inspiring divine basis, as modified by the good or evil tendencies of the soul itself. god" breathed into man the breath of

its foundation (2) a passive soul emanated therefrom (3) an active spirit or energizing capacity generated in the soul as the result of the interaction of the former two. man himself therefore (viewed apart from the temporal body now clothing him) is a triadic unit, rooted in and proceeding from the basic divine substance. observe that in the first degree the points of the compasses are hidden by the square. in the second degree, one point is disclosed. in the third both are exhibited. the implication is that as the candidate progresses, the inertia and negativity of the soul become increasingly transmuted and superseded by the positive energy and activity of the spirit. the fire triangle gradually assumes preponderance over the water triangle, signifying that the aspirant becomes a more v

degrees or stages of such opening are postulated. first, one appropriate to the apprentice stage of development; a simple sursum corda! or call to" lift up your hearts" above the everyday level of external things. second, a more advanced opening, adapted to those who are themselves more advanced in the science and capable of greater things than apprentices. this opening is proclaimed to be" upon the square" which the first degree opening is not. by which is implied that it is one specially involving the use of the psychic and higher intellectual nature (denoted, as previously explained, by the square or water triangle. third, a still more advanced opening, declared to be" upon the centre" for those of master mason's rank, and pointing to an opening up of consciousness to the very centre a

rites, may usefully be quoted the following words by a well-informed mason, who is of course speaking of them not as the merely perfunctory acts they are in ordinary lodges, but as they are when intelligently employed by those fully instructed in spiritual science and able to use signs, tokens and words with dynamic power and real efficiency" the symbols of the mysteries embodied in the design of the square and circle constitute the eternal language of the gods, the same in all worlds, from all eternity. they have had neither beginning of years nor end of days. they are contemporary with time and with eternity. they are the word of god, the divine logos, articulate and expressed in forms of language. each sign possesses a corresponding vocal expression, bodily gesture or mental intention

MORALS AND DOGMA

ut them. this has sometimes been made a pretext for excluding jews from our lodges, because they cannot regard the new testament as a holy book. the bible is an indispensable part of the furniture of a christian lodge, only because it is the sacred book of the christian religion. the hebrew pentateuch in a hebrew lodge, and the koran in a mohammedan one, belong on the altar; and one of these, and the square and compass, properly understood, are the great lights by which a mason must walk and work. the obligation of the candidate is always to be taken on the sacred book or books of his religion, that he may deem it more solemn and binding; and therefore it was that you were asked of what religion you were. we have no other concern with your religious creed. the square is a right angle, form

rcles, 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 earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which

, accordingly, the blazing star has been regarded as an emblem of omniscience, or the all-seeing eye, which to the egyptian initiates was the emblem of osiris, the creator. with the yod in the centre, it has the kabalistic meaning of the divine energy, manifested as light, creating the universe. the jewels of the lodge are said to be six in number. three are called"_movable" and three"_immovable" the square, the level, and the plumb were anciently and properly called the movable jewels, because they pass from one brother to another. it is a modern innovation to call them immovable, because they must always be present in the lodge. the immovable jewels are the rough ashlar, the perfect ashlar or cubical stone, or, in some rituals, the double cube, and the tracing-board, or trestle-board. of

er reverses, undismayed by disasters, hopeful amid calamities, like rome when she sold the field at which hannibal had his camp. no cann or pharsalia or pavia or agincourt or waterloo must discourage her. let her senate sit in their seats until the gauls pluck them by the beard. she must, above all things, be just, not truckling to the strong and warring on or plundering the weak; she must act on the square with all nations, and the feeblest tribes; always keeping her faith, honest in her legislation, upright in all her dealings. whenever such a republic exists, it will be immortal: for rashness, injustice, intemperance and luxury in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all r

an article in all creeds. he creates, preserves, and destroys. he is the generative _power, the productive _capacity, and the _result. the immaterial man, according to the kabalah, is composed of _vitality, or _life, the breath of life; of _soul_ or _mind, and _spirit. salt, sulphur, and mercury are the great symbols of the alchemists. to them man was body, soul, and spirit. four is expressed by the square, or four-sided right-angled figure. out of the symbolic garden of eden flowed a river, dividing into _four_ streams--pison, which flows around the land of gold, or light; gihon, which flows around the land of ethiopia or darkness; hiddekel, running eastward to assyria; and the euphrates. zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which

st, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven_ thunders uttered their voices _seven_ angels sounded _seven_ trumpets _seven_ lamps, of fire, the _seven_ spirits of god, burned before the throne; and the lamb that was slain had _seven_ horns and _seven_ eyes. eight is the first cube, that of _two. nine is the square of _three, and represented by the triple triangle. ten includes all the other numbers. it is especially _seven_ and _three; and is called the number of perfection. pythagoras represented it by the tetractys, which had many mystic meanings. this symbol is sometimes composed of dots or points, sometimes of commas or yods, and in the kabalah, of the letters of the name of deity. it is thus

lacing folly or incapacity or baseness in a senate, involves the country in war, sweeps away our fortunes, slaughters our sons, renders the labors of a life unavailing, and pushes on, helpless, with all our intellect to resist, into the grave. these considerations ought to teach us that justice to others and to ourselves is the same; that we cannot define our duties by mathematical lines ruled by the square, but must fill with them the great circle traced by the compasses; that the circle of humanity is the limit, and we are but the point in its centre, the drops in the great atlantic, the atom or particle, bound by a mysterious law of attraction which we term sympathy to every other atom in the mass; that the physical and moral welfare of others cannot be indifferent to us; that we have a

perating issues. usurpation of power plays its part, incapacity seconds corruption, the storm rises, and the fragments of the incoherent raft strew the sandy shores, reading to mankind another lesson for it to disregard [illustration* the forty-seventh proposition is older than pythagoras. it is this "in every right-angled triangle, the sum of the squares of the base and perpendicular is equal to the square of the hypothenuse" the square of a number is the product of that number, multiplied by itself. thus, 4 is the square of 2, and 9 of 3. the first ten numbers are: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10; their squares are 1, 4, 9,16,25,36,49,64,81,100; and 3, 5, 7, 9,11,13,15,17, 19 are the differences between each square and that which precedes it; giving us the sacred numbers, 3, 5, 7, and 9. o

hypothenuse" the square of a number is the product of that number, multiplied by itself. thus, 4 is the square of 2, and 9 of 3. the first ten numbers are: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10; their squares are 1, 4, 9,16,25,36,49,64,81,100; and 3, 5, 7, 9,11,13,15,17, 19 are the differences between each square and that which precedes it; giving us the sacred numbers, 3, 5, 7, and 9. of these numbers, the square of 3 and 4, added together, gives the square of 5; and those of 6 and 8, the square of 10; and if a right-angled triangle be formed, the base measuring 3 or 6 parts, and the perpendicular 4 or 8 parts, the hypothenuse will be 5 or 10 parts; and if a square is erected on each side, these squares being subdivided into squares each side of which is one part in length, there will be as many

3 and 4, added together, gives the square of 5; and those of 6 and 8, the square of 10; and if a right-angled triangle be formed, the base measuring 3 or 6 parts, and the perpendicular 4 or 8 parts, the hypothenuse will be 5 or 10 parts; and if a square is erected on each side, these squares being subdivided into squares each side of which is one part in length, there will be as many of these in the square erected on the hypothenuse as in the other two squares together. now the egyptians arranged their deities in _triads; the father or the spirit or active principle or _generative power; the mother, or matter, or the passive principle, or the _conceptive_ power; and the son _issue_ or _product, the universe, proceeding from the two principles. these were osiris, isis, and horus. in the sa

s. we have spoken of those imagined by the persians and the kabalists. in the talmud, every star, every country, every town, and almost every tongue has a prince of heaven as its protector. jehuel is the guardian of fire, and michael, of water. seven spirits assist each; those of fire being _seraphiel _gabriel _nitriel _tammael _tchimschiel _hadarniel, and _sarniel. these seven are represented by the square columns of this degree, while the columns jachin and boaz represent the angels of fire and water. but the columns are not representatives of these alone. to basilides, god was without name, uncreated, at first containing and concealing in himself the plenitude of his perfections; and when these are by him displayed and manifested, there result as many particular existences, all analogou

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

om a daguerreotype: during ordinary times, when it is not troubled by moments of public unrest, the place de greve is fairly calm but still not in a state of perfect tranquility. this is the place where workers, primarily masons in search of employment, have chosen to rendezvous. around six in the morning one can see a crowd of individuals emerging from all the tiny streets in the neighborhood of the square. they are all clad in a garb that, because of its many patches, would rival the clothes of a harlequin if it were not for the whitish layer that is uniformly spread atop the garments' surface. they all carry on their backs what could be well called their insignia: a small basket inside of which sits a wooden spade whose handle emerges from a small hole contrived in the back of the baske

an be found in the 1683 statutes of the york lodge cited earlier. this statute specifies that "one of the elders takes the book; he or she who would be made a mason places his or her hands upon the book, and then the instructions are given" the text goes on to say "it is a matter of great peril for a man to perjure himself upon the book" we shall see, when studying masonic ritual, that the bible, the square, and the compass were considered to be the three symbolic "pillars" of the lodge. the revised statutes of 1639 remain perfectly catholic, or at least follow catholicism to the letter. nevertheless, one doubt may cross our mind. the text commands masons to be "faithful to god and the holy church" but it so happens that this statute was published under the reign of the protestant william

d obedience and honor and anticipate a masonic initiation about which no details are given. included are simply a mention of the taking of the oath and the transmission of the "mason's word* characteristic in this regard is the manuscript known as the edinburgh register house, dated 1695, which explicitly states that the oath is made on the bible and that the candidate "swears by god, saint john, the square, and the compass" this gives the strong impression that the oath in scotland was made on the gospel of saint john. another series of statutes dating from 1599 was certainly set out by the old lodge of kilwinning. the lodge of edinburgh is mentioned in these as the first and primary lodge of scotland, kilwinning as the second, and stirling as the third. the statutes define the lodge's ju

simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the uncreated and the created. it is easy to see how the instruments used to depict the circle and the square, the compass and the square, were invested with an identical symbolic meaning. it is in this very broad sense that the reconstruction of solomon's temple was understood. likewise, jerusalem was not merely the city in palestine where the crusaders gathered. this was simply its 226 from the art of building to the art of thinking geographical and historical meaning. as for all interpretati

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

know also that there are four mystical aspects of jabok: 1 [the combined numerical values of] the names havayah and elokim [as we have said. 2 [the combined numerical values of] the names ekyeh, havayah, and adni. the numerical value of the name ekyeh (alef-hei-yud-hei, 1+ 5+ 10+ 5) is 21. the numerical value of the name adni (alef-dalet-nun-yud) is 65. 21+ 26+ 65= 112. 3. the numerical value of the square spelling-out of the name havayah is 184. if we subtract 72 from this number, the remainder is 112. gsquaring h a word in kabbalah means developing the word from its first letter, progressively adding one more letter at each step. thus, the gsquare h of the name havayah (yud-hei-vav-hei) would be: yud, yud-hei, yud-hei-vav, yud-hei-vav-hei. when these stages are each spelled out (using t

el( gthe neshamah h+ 41+ 100 israel= truth+ 100 but 100 186 (i.e, jacob spelled out plus its four letters f unit values) so israel= truth+ jacob. now, the numerical value of the letter kuf spelled out [186] also equals the numerical value of the word for gplace h [makom. 4 micah 7:20. the arizal on parashat vayechi 219 makom: mem-kuf-vav-mem= 40+ 100+ 6+ 40= 186. it is also the numerical value of the square of the name havayah, as follows: yud squared [102] equals 100; hei squared [52] equals 25; vav squared [62] equals 36; hei squared [52] equals 25. the total equals 186. 100+ 25+ 36+ 25= 186. this is the mystical meaning of the verse, gbehold there is a place with me. h5 based on this verse, the sages stated,6 ghe is the place of the world, but the world is not his place, h meaning that

tizlut, beriah, and yetzirah, respectively. the tablets inside the three arks were [a manifestation of] the name havayah of the world of atzilut. i.e, the open divine consciousness manifest throughout the entire world of atzilut .which becomes enclothed in the worlds of beriah, yetzirah, and asiyah [this is alluded to by the fact that] the numerical value of these three names elokim together with the square-value of the name adni, plus the kolel, equal the numerical value of the word shechinah. the name adni is associated with the sefirah of malchut (in general, and of atzilut in particular, and represents the way the contracted divine energy of one world descends to the next lower world and grules h it, i.e, becomes its dominant consciousness. in the present context, we are talking about

ve in common the fact that divine consciousness is sufficiently screened and dimmed to allow self-consciousness as well. in this respect, they may be grouped together in order to contrast with the world of atzilut, in which divine consciousness is so prevading that there is simply no groom h for self-awareness at all. the numerical value of the three names elokim (3 x 86) is 258, as we have said. the square-value (ribu fa) is the same as the gposterior h (achorayim) or gdiminishing h value. for the name adni, this is alef, alef-dalet, alef-dalet-nun, alef-dalet-nun-yud (1 (1+ 4 (1+ 4+ 50 (1+ 4+ 50+ 10= 126. 258+ 126+ 1= 385. the divine presence, or indwelling, is called the shechinah (from the root shin-chaf-nun, gto dwell h. the numerical value of this word is shin-chaf-yud-nun-hei= 300+

e [in eliminating anger].unless, of course, the person willfully chooses to become angry. let us first explain what anger is. as we explained above, there are three types [and derivations] of vengeance [whose numerical value is 151: the name ekyeh when spelled out with the letter hei, giving a numerical value of 151; the combined numerical values of the names adni and elokim, which equal 151; and the square of the name ekyeh, which equals 151. all these equal the numerical value of the word for ganger h [ka fas] plus 1 for the word as a whole. we see from this that anger derives from the two names adni and elokim, which signify the two types of courts: lenient and strict. when these two names are combined, anger issues from them. in other words, being judgmental (i.e, acting like a court)

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to the planets are: saturn 3 triangle jupiter ;square mars 5 p e n t a g r a m sun 6 l e x a g r a m venus 7 l e p t a g r a m mercu y 8 odagram moon 9 enneagram the magical squares of the planets are formed of the squares of the number of the planet, arranged so as to yield the same number each way. the number of the sum of each column of figures and the number of the total of all the numbers of the square, are also numbers especially attached to the planet. thus the number of the planet saturn is 3, square 9, sum of all columns vertical, horizontal and diagmal 15; total sum of all numbers, 45. these numbers are then formed into divine and spirit names, as is demonstrated in that section of this book dealing with sigils. the solid greek cubi <137> cal cross, the admission badge for the pa

ation of multifarious matter. hegemon conducts practicus to the foot of hiero's throne and hands to hiero the solid pyramid of the elements. hiero this pyramid is attributed to the four elements. on the four triangles are their hebrew names: asch- fire; mayirn- water; ruach- air; aretz- earth. on the apex is the word eth composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe and on it is the word olam meaning world. hiero puts pyramid aside. the 28th path of the sepher yetzirah which answereth unto the letter tzaddi is called the natural intelligence- and it is so called 188 the golden dawn: volume ii book two because through it is consummated and perfected the nature of every existing being under the orb of the sun. it

first and the second orders, and may the powers of the elements bear witness to my 204 the golden dawn: volume 11 book three pledges" done. phil. repeating words as directed. 3rd ad. leaves phil. and returns to his place, having replaced banner of west. 2nd ad. the symbol of the 1st grade of neophyte is= a. to the first 0 is attached a circle- to the second, a square. the union of the circle and the square hath many meanings, of which one must be put <167> before you, for this you must accomplish in your own person, ere you canadvance further. for if in the mystic sphere of truth, the way of initiation may be trodden alone, yet in another sphere, it hath a three-fold aspect. part that can be given to man from without- part that can be attained by man himself- part that can only come from

o malkuth, air to yesod, water to hod and fire to netzach. it is again, the cross which heads the praemonstrator's wand, who represents the sephira chesed, the fourth sephirah. four is also the number of jupiter, whose path unites chesed to netzach. the cross is therefore a fit emblem for a philosophus of the grade of= 0. in this diagram are represented the circle, the point, the line, the cross, the square and the cube. for the circle is the abyss, the nothingness, the ain. the point is kether. now, the point has no dimension, but in moving, it traces the line. this gives the first number- unity- yet therein, lies duality unmanifest, for two points markits ends. the movement of the line maketh the plane or square thus (indicates. the motion of the point at angles to its first direcritual

ain. the point is kether. now, the point has no dimension, but in moving, it traces the line. this gives the first number- unity- yet therein, lies duality unmanifest, for two points markits ends. the movement of the line maketh the plane or square thus (indicates. the motion of the point at angles to its first direcritual of the portal tion and intersecting it maketh the cross. so therefore, are the square and the cross but one symbol, deriving from the circle and the point. below, is shown the occult symbol of malkuth, the tenth sephirah. it is in four parts, corresponding to the maltese cross. they are fire of earth, water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not ma

m, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the cross, if the centre point moves thus (indicates third direction. in these numbers and figures are hid many revelations. remember that the whole number of malkuth is 496- which is again a perfect number. malkuth must then be equated and perfected by the 6 ruling the 4: and the link between 6 and 4 is the number of the pentagram. 2ndad. having achieved the entry into malkut

is again opened to you. nine is the number of luna in yesod, nine lunar months are the period of gestation before birth; five is the number of the pentagram of the the golden dawn: volume 11 book three microcosm, the esoteric luna number- the number of the spirit and the four elements- of the soul entering the body. nine multiplied by five yields 45, the number of yesod, and the supreme number of the square of saturn, as the triad expanded into matter. closing ch. ad (knocks) very honoured fratres and sorores, assist me to close the portal of the vault of the adepti. all rise. honoured hiereus see that the entrance is properly guarded. hiereus very honoured chief adept, the entrance is properly guarded. ch. ad. very honoured fratres and sorores, give the signs of the neophyte, zelator, the

different position. here the earliest in the year is gemini on the left of mem, and passing left to virgo, you then go round to extreme right to sagittarius, pass centrewards to pisces close to makuth. the colouring of each square is dual- a ground colour, and the colour of the emblem. the ground colour is a compound of the colour of the planet of the side tinting the colour of the force to which the square is allotted. each side has the square of its own planet in its own unmixed colour, and with this exception all the coloured grounds are compound. the emblem colour is always complementary to the ground colour. the ritual of the adeptus minor gives the definite colours of each planet and sign which are to be used in this system. there are other allotments of colour to each of these symbo

lysis of the name is obtained compounded of two scales of interpretation. for instance, in the case of kether, the letters are kaph, tau, resh. caph is referred in the sepher yetzirah to jupiter, tau to saturn, and resh to the sun. again, the lineal figure of caph, which reduces to the number 2 by aiq bkr or the qabalah of nine chambers, will be the cross. tau reduces to 4, whose lineal figure is the square. resh reduces also to 2, symbolised likewise by the cross. there are three letters in the name kether- which itself, as a whole, may be symbolised by a triangle. if the above symbolic lineal figures are placed within the lineal figure of the whole name, the triangle "a species of hieroglyphic form of each sephirah will result. this may <73> again be represented by a cognate angelic form

rse and the other for the reverse of the talisman. sigils of the planetary squares another very important mode of forming sigils anciently was through the medium of the kameas of the planets, or the magical squares. magical squares are arrangements of numbers so arranged as to yield the same number when added horizontally, vertically, or diagonally. also the sum of the total of all the numbers in the square is a number of special significance to the planet to which that square is referred. the method of forming sigils from these is very simple. the knowledge of how this was done, however, had, during the time of my membership in the order, completely faded from memory, and none of the members or the chiefs of the temple could give any information. yet this was the principal method employed

the sigil of a name by using the kamea, it is necessary to reduce those letters and their numbers to tens or units by means of the above quoted scheme. for example, in the case, say, of zuzel, the spirit of saturn, the letters are zayin 7, aleph 1, zayin 7, and lamed 30. the only letter which requires reduction in this instance will be lamed which reduces to 3. the next step is to trace a line on the square following the succes <80> sion of numbers. thus, in the name of zazel, the line will follow the numbers 7,1, return to 7 again, and then to 3. a little circle should be placed on the first letter of the sigil to show where the name begins. the so-called seal or sigil of the planet is a symmetrical design so arranged that its lines pass through every number on the square. the seal thus b

REGARDIE TALISMANS

the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the pla

number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16 individual units, each line adding up to 34, of which the grand total is 136. here is an example of the square of mars representing the fifth sephirah of geburah. each side has 5 units for a total of 25 squares with each line both sideways and up and down counting 65, the total being 325. similarly the four several numbers of the sun are 6, 36, 111, and 666. the planet venus equals 7, 49, 175, and 1225. the planet mercury is represented by the numbers 8, 64, 260, and 2080. the moon or luna has t

thus: yod shin resh aleph lamed 10 300 200 1 30 for the purpose of demonstration only, let us assume that we want to trace it on the magical square of the sun, shown among the other kameas in the appendix. sigil of israel superimposed on the solar kamea only shin and resh will have to be reduced by aiq beker, and they can be brought down to 30 and 20. so that, finally, the numbers we will use on the square for the sigil are: 10, 30, 20, 1 and 30. to demonstrate this process further, mainly to illustrate the simplicity of sigils and magical designs that may be educed from the several kameas, consider the name carr. in hebrew we would spell it thus: caph aleph resh resh 20 1 200 200 the spelling of this name can then be applied to each planetary kamea, from which we would obtain a different

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ction49 three distinct notes on a silvery-toned bell, followed by four more as defined, and sounded without,are heard.4th philos:'tis the warning of the herald, our converse must soon close for this day marks an era with thephilosophers of hermes, it is their triumph of gualdi over death.how intimately our science of astronomy is connected and harmonises with alchemy. our zodiacalcircle inclosing the square causes its four angles to represent the four elements as it represents thecommencement of the four seasons; and again the embracing triangle is typical of the threeprinciples, all surrounding the central point, or sun, or source of light ad life, the celestial andglorious soul.it is not without some force that the 'emerald tablet' of hermes trismegistus receives considerationand importa

s the 3 and 4 strokesare again heard from the bell. this procession advances to the centre of the hall, halts and soseparates as to form two sides of a triangle, the apex toward the rest. the officers of the council,have also formed two sides of a right-angle triangle with the apex to the east, so that the entireformation is a square. all fraters present so far as possible form a circle enclosing the square. in thecentre of the hall is a passion-cross supporting the rose and resting on a calvary. in the east, thecurtains partly open, is discovered gualdi, clothed in white, standing upright but with head bowed,and surrounded by the 33 burning candles, and the flaming altar of incense a short distance in front.suspended above gualdi is the "i.n.r.i, and above that the motto "non nobis, domin

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

this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals that which is below, says hermes. here then is the duad serving as the measure of unity, and the relation of equality between above and below forms with these the triad. the creative principle is the ideal phallus; the

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

s the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the

ed itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a violent death have, in our own days, exceeded the sin of adam; having rashly gathered the fruits of the tree of knowledge, which they did not know how to use for their no

ad is the apex; her hands are open and radiant, thus making a double triangle, with all its rays directed towards the earth, evidently representing the emancipation of intelligence by labour. on the other side is the double tau of the hierophants, the lingam with the double cteis or triple phallus, supported, with interlacement and repeated insertion, by the kabalistic and masonic m, representing the square between the two pillars jakin and boaz. below are placed, upon the same level, two loving and suffering hearts, encircled by twelve pentagrams. everyone will tell you that the wearers of this medal do not attach such significance to it, but on this account it is only more absolutely magical, having a dual sense and consequently a double virtue. the ecstatic on the authority of whose rev

faith and draws a large number of wills in a given circle of active manifestation. a well-formed chain is like a whirlpool which sucks down and absorbs all. the chain may be established in three ways. by signs, by speech and by contact. the first is by inducing opinion to adopt some sign as the representation of a force. thus, all christians communicate by the sign of the cross, masons by that of the square beneath the sun, the magi by that of the microcosm, made by extending the five fingers, etc. once accepted and propagated, signs acquire force of themselves. in the early centuries of our era, the sight and making of the sign of the cross was enough to bring proselytes to christianity. what is called the miraculous medal continues in our own days to effect a great number of conversions

f the sovereign sacrificer, represented by the two crescents of the moon in gedulah and geburah; in his hand is a sceptre surmounted by a globe, square and triangle: his attitude is proud and tranquil. a double sphinx or two sphinxes joined at the haunches are harnessed to the chariot; they are pulling in opposite directions, but are looking the same way. they are respectively black and white. on the square which forms the fore part of the chariot is the indian lingam surmounted by the flying sphere of the egyptians. this hieroglyph, which we reproduce exactly, is perhaps the most beautiful and complete of all those that are comprised in the clavicle of the tarot. j balance, attraction and repulsion, life, terror, promise and threat. hieroglyph, justice with sword and balance. f good, horr

work. the book of hermes 137 m the heaven of jupiter and mars, domination and force, new birth, creation and destruction. hieroglyph, death, reaping crowned heads in a meadow where men are growing. n the heaven of the sun, climates, seasons, motion, changes of life, which is ever new yet ever the same. hieroglyph, temperance, an angel with the sign of the sun upon her forehead, and on the breast the square and triangle of the septenary, pours from one chalice into another the two essences which compose the elixir of life. s the heaven of mercury, occult science, magic, commerce, eloquence, mystery, moral force. hieroglyph, the devil, the goat of mendes, or the baphomet of the temple, with all his pantheistic attributes. this is the only hieroglyph which was properly understood and interpr

RUBY TABLET OF SET

ssion does not point in any such beneficial direction, and can only harm the querant who bows to it. the nine of disks shows the direction of this pressure. the querant is being coerced to gain, to advance himself, probably in his career (certainly in some earthly realm. numerologically, the nine is a very positive number, reflecting magical situations and powers, reflecting completion, and being the square of the three. in another reading this nine could be a very positive card. but because of the message we are reading, we throw away this numerological interpretation and concentrate on the kaballistic. this sephirah [the ninth, yesod] is the seat of the great crystallization of energy. but it takes place very far down the tree. each of these cards gives the full impact of the elemental f

prince of darkness, we enter into the place of shaping to work our wills on the warp and weave of the world. o set-hen, hear our words and go with us on this journey. enfold us with the powers of darkness that we may become as one with them as we are become one with the eternal set, whose seat is deep beyond the northern gate. as we send forth our most sublime and exalted selves, present us with the square and compass that we may fashion works far beyond the scope of any man, that we may achieve starry wisdom, that we may erect monuments that point the way. let then my eyes become the eyes of set, my strength become the strength of set, my will become the will of set. as an invisible flame we are become, as the words of the powerful we are become, as the smooth ashlar we are become, as th

SALMANRUSHDIE THESATANICVERSES

elf begin to seem as tangible as the shifting realities he inhabits while he's awake. this, for instance, has started coming: a mansion block built in the dutch style in a part of london which he will subsequently identify as kensington, to which the dream flies him at high speed past barkers department store and the small grey house with double bay windows where thackeray wrote _vanity fair_ and the square with the convent where the little girls in uniform are always going in, but never come out, and the house where talleyrand lived in his old age when after a thousand and one chameleon changes of allegiance and principle he took on the outward form of the french ambassador to london, and arrives at a seven--storey corner block with green wrought--iron balconies up to the fourth, and now

SPENSER THE CULT OF THE ALL SEEING EYE 1960

eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is within the circle of clouds. no occult meaning can be attached to the number of feathers in the wings and tail. the escutcheon (shield) on the breast is curved; its sides meet in a point at the base of the tail. the curved shield is heraldically correct and has far greater esthetic appeal than the square shield on the official coat of arms. on the wall beneath the painting is a brass plaque bearing the text of george washington's prayer for the united states of america: almighty god; we make our earnest prayer that thou wilt keep the united states in thy holy protection, that thou wilt incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government;

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

jolly good fellow sign of the devil's claw 81 by the men of the craft 6 baphles me! horned beasts, leaping goats, satanic beards, 97 and other messages of evil 7 "el diablo" shows his horns-the devil rides out! 119 8 secret handshakes of the llluminati 145 9 a show of hands llluminists employ the grand hailing sign and the sign 177 of admiration and astonishment 10 "i gruesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists 11 "cross my heart and hope to die" the mysterious "x" factor 205 12 that ravenous dark bird sublime mysteries of the illuminati's 241 double-headed eagle 1 3 the riddle of the great seal of the united states, and the all-seeing eye 265 of the serpent of wisdom 14 "silence, slaves, or we'll cur your throat from ear to ear' 285 15 up to th

eum in key west, florida (photo: florida keys news bureau, in austin american-statesman, january 23, 2005, p. a2) a dockside member of greenpeace, the radical environmentalist group, hails the organization's sea-going vessel. almost all environmentalist organizations are funded and run by the illuminati. members are ignorant of this behind the scenes influence. ten "i gruesomely swear that i'm on the square" more revealing signs of illuminati cultists a number of hand signs are used by illuminist to indicate their allegiance to their order and to demonstrate their knowledge that to divulge its secrets shall bring gruesome and swift, perhaps fatal retribution. when president richard m. nixon resigned the office of the presidency on august 9,1974, he signaled the dueguard and sign of a royal

dumped into a lake. incensed 190 codex magica by this outrage, john quincy adams, sixth president of the united states, in his classic exposure of the masonic murderers (letters on freemasonry, minced no bones in declaring the freemasons as "luciferian" and as a grave threat to america. in this section, we examine a few of penal (penalty) signs and also signs given to communicate the message "on the square" a phrase made common in the american lexicon by its frequent usage by masons. along the way, we shall note the illuminist involvement of such infamous folks as the russian mystic and master seducer, grigore rasputin, former u.s.a. president jimmy "peanut" carter, cuban strongman fidel "odd fellow" castro, and master mason and illuminist thug extraordinaire, joseph stalin, the half-jew

e a bane to society, evil, and luciferian. this unusual book, letters on freemasonry, first published in 1833, is finally back in print. until now, it was virtually impossible for the general public to obtain a copy. it is now available for $22 postpaid through power of prophecy ministries, 1708 patterson road, austin, texas 78733, or call toll free: 1-800-234-9673 "i gruesomely swear that i'm on the square" 191 former president jimmy carter in havana, cuba, with communist dictator fidel castro. castro gives a sign showing he is a member of the odd fellows, a masonic affliated secret order popular in cuba. meanwhile, carter presents the dueguard of the fellow craft (2 (photo: usa today newspaper, may 16, 2002, p. 11a) supreme court justice nominee clarence thomas, appearing before a u.s. s

c uproar which ended in the majority of the members of the wicked secret society across america leaving the lodge. morgan's murder even inspired john quincy adams, the sixth president of the united states, to write and publish his own expose of freemasonry. in adam's book, letters on freemasonry, the distinguished former president branded freemasonry as "luciferian "i gruesomely swear that i'm on the square" 193 russian orthodox priest grigori rasputin was not only an occultic mason, but also engaged in dionysiac sex orgies and rituals. a cult developed around the hypnotic rasputin after the monk was said by the czarina to have healed her young son who suffered from a blood disease. those jealous of the growing political power of the "mad monk rasputin" eventually had him assassinated. ras

ht of truth which casts no shadow. it is a personal testimony to the sacred life and teachings of krishnamurti, that gold light of eternity. an advertisement for a biography of india's theosophy guru, krishnamurti. occultist annie besant, who took over as leader of theosophy after the death of its founder, once touted krishnamurti as the "christ of the new age" tbe guru's pose here shows he's "on the square" and honors the trifold deity of illuminist sects. this man, in 1994, participated in the brutal, genocidal massacre of 3,000 tutsi tribes people who sought refuge in a church in rwanda, africa. in this news article (austin american-statesman, april 11, 2004, he says he is repentant and is rehabilitated. the cultic positioning of his arms and clenched fist say otherwise. rock star ozzy

minist sects. this man, in 1994, participated in the brutal, genocidal massacre of 3,000 tutsi tribes people who sought refuge in a church in rwanda, africa. in this news article (austin american-statesman, april 11, 2004, he says he is repentant and is rehabilitated. the cultic positioning of his arms and clenched fist say otherwise. rock star ozzy osbourne lets his masonic friends know he's "on the square" with this hand/arms pose (usa today, november 29, 2002, p. 10a) jewish actor e. g. marshal who played a crusading lawyer on tv's the defenders show in the 1960s and starred in many movies, shows that, masonically, he's "on the square "i gruesomely swear that i'm on the square" 195 the 7th degree sign given by resigning president nixon, as illustrated in yet another official masonic sco

who played a crusading lawyer on tv's the defenders show in the 1960s and starred in many movies, shows that, masonically, he's "on the square "i gruesomely swear that i'm on the square" 195 the 7th degree sign given by resigning president nixon, as illustrated in yet another official masonic scourcebook, richardson's monitor of freemasonry, p. 79. 196 codex magica" i gruesomely swear that i'm on the square" 197 rudolf steiner, a hitler contemporary in germany, displays the master's grip. during the nazi era, steiner became world-famous for his masonic and rosicrucian based teachings. this picture comes from his book, the way of initiation how to attain knowledge of the higher worlds, published by macoy publishing and masonic supply co, new york city. steiner also created the teaching syst

e of freemasonry, indicating he is, as a minimum, a master mason (photo: from exodus iii, volume 2, number 1) note: a sign similar to that of the master's grip is that of the most excellent master as illustrated on p. 61 of richardson's monitor of freemasonry. page 61 of richardson's monitor of freemasonry illustrating the sign of the most excellent master's degree "i gruesomely swear that i'm on the square" 199 mormon (lds) woman gives a sign in a lds church ritual ceremony. it is exactly the same as that of freemasonry, as proven by this excerpt from page 17 of duncan's masonic ritual and monitor, illustrating the sign of an entered apprentice. joseph smith, founder of the mormon church, borrowed many of his church's signs, grips, symbols, and rituals from the masonic lodge. in fact, smi

brotherhood of freemasonry, some of the glow dims when we recall that a non-mason, christian confederate would have been left to bleed to death. moreover, if cooperation like this existed between brother masons in the field, one is left to wonder at what degree collusion between confederate and union freemasons of high office and rank, took place behind the scenes "i gruesomely swear that i'm on the square" 201 and more revealing hand signs. this photograph in time magazine (february 14, 2005) pictures an islamic mob rallying in karachi, pakistan. the demonstrators were declaring their support for a. q. kahn, called the "father of the islamic nuclear bomb" what is especially interesting are the many varied hand gestures of the people in the crowd. intriguing, to say the least. environment

ner, lyle lovett, who once was married to actress julia roberts, presents an odd hand sign (texas monthly magazine, july 2003, p. 19) academy award winner meryl streep, who has been observed giving the il cornuto horned devil sign, in this picture in newsweek (september 26, 1994) looks to be just sitting and relaxing. actually, ms. streep displays a cabalistic pose "i gruesomely swear that i'm on the square" 203 former vermont governor, howard dean, chairman of the democrat party's national committee (dnc, signs with both hands (business week, january 12, 2004, p. 35) robert schuller, pastor of california's crystal cathedral, is a 33rd degree mason. the hand sign he is giving is typical for schuller. 204 codex magica timothy mcveigh, put to death by lethal injection after conviction of per

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

es were conducted and funeral rites were observed. in pike county, ohio, on the banks of the scioto river, there is a mound consisting of a circle and square, constructed with great geometric accuracy. in native american pictography, the ring or circle is generally an emblem of the sun, the stars, and the great spirit, the divine being. the oval also represents the creator or the act of creation. the square designates the four cardinal directions. if it is assumed that the ancient mound builders had similar religious philosophies, then some insight may be gained into their beliefs about destiny and life after death. one of the largest of the effigy mounds is a huge bird earthwork that is located on the mendota hospital grounds near madison, wisconsin. the bird is six feet high with a wings

THE MAGICIAN S KABBALAH

st the whole pattern of the tree. the holographic nature of the tree ensures that each idea or belief that one tests against the tree is set against the whole system for proving, not merely one aspect of it. the tree as a fractal system (the orchard) certain mathematical formulae involving complex numbers composed of both real numbers and imaginary numbers (such as i, which is the symbol denoting the square root of -1) can produce graphs such as the mandelbrot set which have recursive properties, that is, they repeat their patterns at lower or higher orders of complexity and calculation. thus, when magnifying, mathematically, an area of the mandelbrot set, one can find the same strange shape emerging, and within certain areas of that shape, the shape repeats, and so forth. this discovery r

the awareness by being glorified for its own sake. there are many paradoxes which can break the chains of the devil, and zen koans are specifically designed to work on this level, amongst others. it also shows the danger of attempting to make netzach subservient to hod (working on "controlling the emotions) and is a parody of the more appropriate discipline which can be entered into by balancing the square dance of geburah and chesed with hod and netzach in tiphareth. the lines of sacrifice in "777, crowley attributes three magical formula to tiphareth, being abrahadabra, iao and inri. the latter two are expounded by regardie in his "foundations of practical magic, but bear some brief mention here. iao is the formula of isis, apophis and osiris, and can be summarised as the formula descri

e planet attributed to binah. the meditation is simply to take any situation and attempt to resolve it into three principles, visualised as words on each side of the triangle. thus, a relationship might be drawn onto the triangle as "time "love" and "space. this triangle is that which binds the situation, and can be used to see the most basic form of any event or process. 4. chesed; the ritual of the square square; rbva'a; building the square of the elements provides a base of light from which to work our will, with inspiration and energy. with the ritual of the square, we awaken the powers of the elements in their most archetypal form, as they begin to appear in the flux of energies sent forth from chesed to be differentiated in geburah and disseminated through tiphareth into the four low

des a base of light from which to work our will, with inspiration and energy. with the ritual of the square, we awaken the powers of the elements in their most archetypal form, as they begin to appear in the flux of energies sent forth from chesed to be differentiated in geburah and disseminated through tiphareth into the four lower sephiroth. the letters of chesed, cheth, samekh, daleth, conceal the square in a number of ways. firstly cheth itself has the value of 8, the double square, and in full the value of 418, the number of the great work accomplished, according to crowley. this sums to 4+1+8=13=1+3=4. daleth has the value of 4 also. point cheth draw a double square about the temple. the corners of the first square are the quarters, commencing in the east, then south, west and north

THE MIDDLE PILLAR

traight. begin to breathe slowly and rhythmically through your nostrils. as you inhale, draw the air into the lower part of your chest, filling the lungs to their fullest capacity without strain. maintain this relaxed pattern of deep, full breathing throughout the exercise. 2. imagine a disk or center of light at the base of your spine. visualize a yellow square w i t h this disk. as you focus on the square, breathe in and begin to notice the weight of your body, its density and mass. breathe out and visualize the yellow square again. breathe deeply, then intone the mantra "la-ng (lah-ng. place special emphasis on the nasal "ng" sound, extending the latter sound out with the remaining breath.16 on the following inhalation, mentally intone the word "la-m (lah-m, extending the "mu of the man

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

the moon-faced ones have passed away, some singing, some laughing, some weeping; and in their place have come the clowns and pantaloons of modern thought, hurling rational sausages at each others f heads, and waylaying unwary curates, foolish young women, and the inarticulate guardians of the peace. we are indeed living in an approximate age, when in proportion to the simple distance, instead of the square of that distance, inversely our knowledge becomes known; yet curious to say, as rousseau once said: gthe choice which is opposed to reason comes to us from reason. we have made the god of love blind because he has better eyes than we have, and sees things which we cannot perceive. h*1. so are we now making the sublime ridiculous, and like the bhikkhu can no longer see the gdainty lady h

THE TAROT OF C C ZAIN

och in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes 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

izes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the 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

THE SECRET RITUALS OF THE OTO

erve that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the compasses circumscribe him? unbegotten in eternity, beyond time and space, without quantity or quality, sublime, supreme, inaccessible, unknown, with what words shall we praise, or with what thoughts comprehend his majesty? utterance must profane him, silence itself can but bear witness to him. how shall we extol him? in what shall we shadow forth his glor

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

mely difficult to be discovered. but the specimen i have given, is so strongly characterised, that it cannot easily be mistaken.1 it appears on many greek medals with the animal symbols and personified attributes of the deity; which first led me to imagine that it was not a mere ornament, but had some mystic meaning, as almost every decoration employed upon their sacred edifices indisputably had. the square area, over which the lotus is spread, in the indian monument before mentioned, was occasionally floated with water; which, by means of a forcing machine, was first thrown in a spout upon the lingam. the pouring of water upon the sacred symbols, is a mode of worship very much practised by the hindoos, particularly in their devotions to the bull and the lingam. its meaning has been alread

stances, floated with water; of which i shall soon give an example. we also find, not unfrequently, little portable temples, nearly of the same form, and of greek workmanship: the areas of which were equally floated by means of a fountain in the middle, and which, by the figures in relief that adorn the sides, appear evidently to have been dedicated to the same worship of priapus, or the lingam.1 the square area is likewise impressed upon many ancient greek medals, sometimes divided into four, and sometimes into a greater number of compartments. 2 antiquarians have supposed this to be merely the impression of something put under the coin, to make it receive the stroke of the die more steadily; but, besides that it is very ill adapted to this purpose, we find many coins which appear, eviden

with a balance is of late date) on the side marked with this square. but what puts the question out of all doubt, is, that impressions of exactly the same kind are found upon the little talismans, or mystic pastes, taken out of the egyptian mummies, which have no impression whatever on the reverse.3 on a little brass medal of syracuse, we also find the asterisc of the sun placed in the centre of the square, in the same manner as the lingam is on the indian monument.4 why this quadrangular form was adopted, in preference to any other, we have no means of discovering, from any known greek or egyptian sculptures; but from this little indian temple, we find that the four corners were adapted to four of the 1 see plate xiv, from one in the collection of mr. townley. 2 see plate xiii, fig. 1, f

f sacred ground, which in the pyr thia of the persians was circular, but is here quadrangular, as in the celtic temple in zeeland, and the indian pagoda before described. in the centre was the holy of holies, the seat of the god, consisting of a circle of columns raised upon a basement, without roof or walls, in the middle of which was probably the sacred fire, or some other symbol of the deity.6 the square area in which it stood, was sunk below the natural level of the ground,7 and, like that of the little indian pagoda, appears to have 1 hymn. 46. 2 diodor. sic. lib. 1. macrob. sat. lib. i. c. 20. 3 see plate xv. fig 1 and 2, and plate xiii, fig 4. 4 plate xv, fig. 2, a a. 5 plate xv, fig. 2, b b. 6 see plate xv, fig. 1, a, and fig 2, c. 7 see plate xv, fig. 1, b b. of priapus 65 been oc

TYSON DONALD NEW MILLENNIUM MAGIC

the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which represents the cube just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on t

think twice before they seek the light, lest they find themselves changed beyond recognition. although, in truth, they have little to fear; the light only manifests to those who are worthy to receive it in the judgment of the all. the taoist yoga of ancient china was based on stimulating the circulation of the light throughout all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were fundamentally different, and that what was beneficial in the east would be psychologically destructive in the west. this fear is unfounded. the light expresses itself to each according to his o

ircle, trailing after it light, and enclosing a section of pri- mordial chaos. the linking of this circle marks the birth of the world. this visual image presents the essential understanding of a circle. one of the most important esoteric works of alchemy was the mystical squaring of the circle. this consisted of establishing a transcendent, symbolic link between the circle (symbol of spirit) and the square (symbol of matter. mathematically, the two are not commensurable. the ratio between the diameter of a circle, which can be used as a square measure, and the circumference of the same circle is known by the greek letter pi. this ratio can never be fixed with finality because it extends to an infinite number of decimal places with no pattern of repetition (3.14159265. hence, it is impossi

ld, but its meaning may be extended to cover all forms of being from the concrete to the spiritual. the kabbalists recognize this broader significance when they make the fourth emanation of god, called chesed, the seat of formation where all things exist in the bud, not yet unfolded. even something as insubstantial as an idea has its coming into being, where it passes from possibility to reality. the square is associated with the four winds, the four corners of the earth, the four elements, the four rivers, the four beasts, the four archangels, the four evan- gelists, the four seasons, the four magical instruments, and the four letters of the tetragrammaton-the unspeakable name of god. in the triangle each point has direct communication with the other two. the triangle is a perfect unity

s associated with the four winds, the four corners of the earth, the four elements, the four rivers, the four beasts, the four archangels, the four evan- gelists, the four seasons, the four magical instruments, and the four letters of the tetragrammaton-the unspeakable name of god. in the triangle each point has direct communication with the other two. the triangle is a perfect unity. however, in the square each point touches only two other points through reciprocating rays, and is isolated from the third point. to gain any apprehension of the third point, it must rely on the mediation of the other two, which color and distort the nature of the third point even as they trans- mit some secondhand concept of it. so it is in the world, which is a part of the unmanifest yet paradoxically isola

30-60-90 degree triangle, and for this reason, can be trans- formed one into the other. earth, however, is composed of a set of the 45-45-90 degree triangle, and cannot be transformed into the other three elements; nor can the other three elements be changed into earth. plato's understanding is important for two reasons. first, it explains the con- nection between three and four, the triangle and the square. second, it shows why the three elements fire, air, and water are separate and different from the element earth. this same understanding of the elements is expressed in a different form in the letters of the hebrew name for god, ihvh, which is called tetragrammaton. this name has both three and four letters (because two of the letters are the same: it is the nature of religions, with th

ning lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is formed, which may be called the house of man: spirit by equally spacing the points in a circle in preparation for the emanation of the sixth point from the center, the magus achieves the pentagram: spirit (man) it should be pointed out that although

(pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish spirits. the first name suggests the point of spirit in the center of the square of the elements. the pentagram is read counterclockwise following the order of the let- ters in the name: the second name is symbolic of the house of man, where the spirit, no longer hidden but exalted, has moved from the center to the top in preparation for the sixth emanation. here the pentagram is read clockwise: t he common hexagram is a six-pointed star formed by the intersection o

c, and of humanity. to understand how the other planets may be logically assigned to the outer points, the magus must see the hexagram presented in a more meaningful way: a fire earth v water from the symbol of the microcosm may be derived a figure made up of a square and two triangles. the solar circle yields the triangle of fire, the lunar cres- cent the triangle of water, and the earthly cross the square of earth. since the sun and moon are opposites and stand as a pair apart from the other planets, they are placed at the top and the bottom. the sun is the emanator of light, which comes from above; the moon is the ruler of shadows lying below. mercury stands for the self of the magus, the center of his or her universe, and is placed at the balance point midway between the sun and moon w

y are placed at the top and the bottom. the sun is the emanator of light, which comes from above; the moon is the ruler of shadows lying below. mercury stands for the self of the magus, the center of his or her universe, and is placed at the balance point midway between the sun and moon where all forces converge and mingle. the remaining four planets are assigned to the elements at the corners of the square. mars-venus and jupiter-saturn are pairs of opposites and must be opposed to each other across the center. mars and jupiter are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets

must be opposed to each other across the center. mars and jupiter are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an attempt to overcome the awkwardness of inscrib- ing the common hexagram in the air during magical rituals. it can be traced con- tinuously from start to finish in a way similar to the pentagram: when the unicur

TYSON DONALD SOUL FLIGHT

understanding and mastering his own human frailties and errors. the simple tools of his trade, symbols of the four elements that compose all things, allow him to express his command by the manipulation of the forces of nature. his world is a public market square in an old-fashioned country town of cobblestone streets and shops and houses with steeply pitched roofs. it is possible to wander out of the square through its four gates, but the streets beyond, closed on both sides by the fronts of buildings and by high stone walls, bend and twist back upon themselves like the windings of a labyrinth. the inhabitants of the town are sly and knowing in their manner toward strangers, and the children enjoy playing tricks. even the animals that may be encountered, such as horses, dogs, or cats, have

TYSON DONALD THE MAGICAL WORKBOOK

kind you would find making up a shoe box or as backing for a writing pad, that is white on both sides. draw and cut out the five tatnva symbols, each about two inches on its longest dimension: a circle, a triangle, a crescent, a square, and an egg. with colored pencils, markers, or paints, color on both sides the crescent mist-gray or silver, the triangle red, the egg black, the circle blue, and the square yellow. make the colors as even and as opaque as possible (see figure 7-1 on following page. it is best to perform this exercise in a cycle of five consecutive weekdays, one day for each symbol, in the following order: monday- crescent, tuesday-triangle, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand place upon your foreh

cycle of five consecutive weekdays, one day for each symbol, in the following order: monday- crescent, tuesday-triangle, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand place upon your forehead the symbolic shape that corresponds with the day of the week on which you are doing the exercise. on monday, use the crescent, on friday use the square, and 24 reclining exercises so on. the tattwa symbols are aligned as in the accompanying illustration-the horns of the crescent should be even and point toward the top of your forehead, as should the large part of the egg. perform the stepped relaxation technique, successively tensing and relaxing your left leg, right leg, left arm, right arm, pelvic region, lower torso, rib cage, shoul

TYSON DONALD THE POWER OF THE WORD

the name is the number four, because the name is made up of four letters. four is the number of manifest being. all the universe as we know it exists on the fourth level of creation, assiah. existence itself is assiah. therefore ihvh is the power word for the realization of purpose, a quality that makes it highly useful in practical magic. the quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with tetragrammaton in jewish and occult practice. the holiest of holy places in the temple of jerusalem built by king solomon, where god communicated his purposes to the high priest, was twenty cubits 14 tetragrammaton i

od, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further illustrated by the three-legged stool. no matter how uneven the floor, a stool with three legs sits firm and will not rock. the addition of a fourth leg makes the stool less perfect, because it introduces the third dimension of space into its pattern, the dime

rincess is not only the perfect maiden, but, owing to the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these complications, but for the student it is sufficient if he will be content to work with one legend at a time (the book of thoth [new york: weiser, 19741, pp. 150-1) the square brackets in the above quotation are mine. crowley viewed the dynamic of the name as a series of family trines in which the father and mother (i and first h) alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v el

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

arot. it is convenient to state that the profound wisdom of this arcanum is classically divided into three parts: 1) transmutation, 2) transformation, and 3) transubstantiation. we are going to study each one of these three parts separately. transmutation in the card of the fourteenth arcanum, there appears an angel who has the sun on his forehead. if we observe the angel, we will see that he has the square and the triangle of gnostic esotericism on his vesture. the angel has a cup in each hand and he mixes the substances of both cups. one cup has the white elixir and the other the red elixir. the elixir of long life is the outcome of the intelligent mixture of these two substances. when the septenary man is sexually united with the septenary woman, the sum [ie their addition] is the fourt

WESTERN MANDALAS OF TRANSFORMATION SR AL

square is viewed as a guiding, inspiring, or informing entity, and many planetary talismans of the middle ages have their planetary seals and squares engraved in the talisman dedicated to the mythic figure represented by the planet, e. g, mercury (number eight) or mars (number five. the mars square has twenty-five cells (5x5, and the sum of any row equals sixtyfive. the "theosophic extension" of the square is the addition of all the numbers from one through sixty-five, which in this case is 325. these are the sacred numbers of mars. according to john michell, who has done perhaps the most comprehensive modern analysis of ancient sacred sites in his many excellent works, magical squares were regarded as "numerical illustrations of cosmic laws. every (ancient) structure was laid out accordi

sigil to be constructed. the magical square is called the kamea, which means to bond. it is the power grid of the planetary energy being called upon and is based entirely upon number. to each sephira belongs a number and its corresponding planetary entities: god-name, intelligence, angels, or spirits. these are drawn from the kamea that holds the key to the basic planetary numbers. the numbers in the square are arranged so that the sum of any row, vertically, horizontally, or diagonally, are the same when added up (this includes mercury) in mathematics, this is known as the magic constant of the square. if a square does not add up diagonally, it is called a semi-magical square. the kamea reveals the planetary essence through the language of numbers, thus mapping out its individual energy

ded up (this includes mercury) in mathematics, this is known as the magic constant of the square. if a square does not add up diagonally, it is called a semi-magical square. the kamea reveals the planetary essence through the language of numbers, thus mapping out its individual energy. the first number relates to the sephira itself: three, four, five, six, seven, eight, nine, or eleven. these are the square roots of the planetary kameas: the kamea of binah, saturn has three rows with three cells in each row, which when added up equal fifteen in any direction. when the number of the sephira is multiplied by itself it equals the number of cells in the kamea (in this case, nine, and the theosophical extension (the addition of all the numbers when added together) is the total summation of the

d is imagined; it is also the number of tin in hebrew, which is the metal associated with jupiter; and the number 136 is the number of the intelligence (yophiel) and spirit (hismael) of the planet. other numeric associations (called gematria) will be examined in more detail when we look at each kamea individually. the magical seal of the kamea is a geometric pattern designed so that every cell in the square is touched when it is drawn. it represents the epitome of the entire kamea.it carries every aspect of the magical square in its design. it is the power of the kamea transformed geometrically. there could be more than one design, and we will look at this in detail soon. the sigils are simply the signatures of the names e. g, intelligence, spirit, angel, etcetera) when they are drawn on t

names e. g, intelligence, spirit, angel, etcetera) when they are drawn on the kamea using numbers instead of letters. it is done the same way as tracing the letters on the rose. this, too, will be explained in greater detail when we get to the sections exploring sigils in more depth. there are mistakes (where numbers clearly do not add up for the row to equal the number designated by the rest of the square) in numerous published kameas. in his venus kamea, francis barrett, who published the kameas, seals, and sigils in 1801 and whose kameas have been copied many times in books on magical squares, had numerous mistakes in hebrew, which makes the corresponding numbers wrong. seldom have i seen a venus kamea that does not still have these mistakes. the aware student can easily find this or a

d kamea of saturn, using two examples.the traditional one given by agrippa and one that is given in aesch mazareth, an early golden dawn manuscript by wynn wescott. we should first note that we can test a kamea's seal-making abilities in another way.through theosophic extension, going from one to two to three, etc. until we get to the end and then see if the addition matches the magical number of the square (in a kamea that does not have the correct number in every cell, it will not) this method of making a seal is hinted at (usually unknowingly) in all books that describe magical squares, but it is never explained in detail, and in the western occult tradition has never been followed through by anyone except case. this is why saturn is given as the first model. in 1949 karl nowotny explai

y it does not contain three broken lines (compare with figure 4-m. if one follows this principle through all kameas, one can easily discover some elegant designs, but these have, as far as i know, never been published in books on magical squares. if we tried tracing the design in theosophic succession on the model given by sapere aude, it would not work, even though all the correct numbers are in the square figure 4-p figure 4-q figure 4-0 let us look at a correct mercury kamea (agrippa's original) and the beautiful design it makes when we use this method (see figure 4-q. i suggest you compare this to one you can easily make by using this technique on a variety of other mercury kameas (such as barrett's or levi's or those of anyone who has reprinted them. it is a good exercise to get a sen

s the numbers in any two cells that are equidistant from the center always add up to twenty-six, which is the number of ihvh, tetragrammaton. there are twelve sets of these pairs and they represent the positive and negative aspects of the signs of the zodiac, balanced by the unifying point at the center. this is reflected in the phrase "together in unity" which equals sixty-five, the magic sum of the square of mars. the first principle number relating to mars is five, which is geburah on the tree of life. this is the special seat of will power on the tree and its principle divine name elohim gibor, means god of strength. to mars is attributed the letter peh and also heh (5, to which is assigned aries, and the emperor. this path is called the "constituting intelligence" five is also the num

can be made by the student who wants to experiment with alternate kameas. you may certainly use the traditional seal of the sun for magical workings.it does connect all the cells, only not in order. the number of the line does not equal any of the magical numbers, as does a true planetary signature. according to john michell, stonehenge was a solar structure, laid out according to the numbers of the square of the sun. glastonbury abbey likewise was built by christian geomancers who constructed it according to the same solar design as stonehenge. for example, the earliest outer bank of stonehenge had the same measurements as the perimeter of the square of the sun, 370. one will note that many of the kameas found in this chapter and elsewhere also have a perimeter of 370. other measurements

(view over atlantis, p. 139. figure 8-m: shm ihshvh figure 8-l agrippa's kamea numerous sigil designs have been given in previous chapters, so we are only giving one in this chapter. however, one of the things the student will note in using the kameas of agrippa (see figure 8-b) and case (see figure 8-e) is that the direction of the current is reversed when the word aleph (value 111) is traced on the square (aleph marks the beginning of the hebrew letters and is the fool in the tarot [see figure 8-l. reversed it is a mystical title of kether) the same holds true for the spirit of the planet, sorath. as mentioned before, when using words or phrases for magical workings in this way, one should seriously consider the intentions in designing the talisman and analyze if the direction of the cur

kepha: peter, the rock (aramaic) 111: pla, mystical name of kether, the wonder 111: nkyal, nachiel: intelligence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me from edom, watchman, how much longer the night" is. 21: 11) 111: msvh: a veil, or face covering (ex. 34: 33. 666: theosophic number of the magic planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of the sun 666: shm ihshvh: the name of jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 666: ho seraphas: greek for serapis, egyptian god 666: euporia: greek for material wealth, gol

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

f abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the two names is unaltered, being 753; 248 is the number of the members of microprosopus and of rchm, rechem or mercy. before leaving this subject, a reference must be made to the magic squares, of the planets, etc. to each planet belongs a special unit and secondarily other numbers. thus the square of saturn has three compartments each way, and in each subdivision is a unit, 1 to 9, so arranged that the columns add up to 15 every way, the total being 45. the square of jupiter has a side of four divisions, total 16; each line adds to 34, and the total is 136. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the square of mars is given here as an example, e

in a tarot pack. the number 17. in the treatise de iside et osiride, plutarch says osiris was killed on the 17th day of the moon and hence when the moon was at the full and numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott from that reason, the egyptians abominate the number 17, and so did the pythagoreans they called in antiphraxis (obstruction, because it falls between the square number of 16 and the oblong number 18. 18 was deemed a protection against thieves. 18. isaiah made 18 denunciations against israel. at 18, years of age a girl should go to the nuptial colony. the golden candlestick of the temple was 18 handsbreadths tall. there are 18 blessings in the hebrew liturgy. there were only 18 high priests during the existence of the first or solomonic temple a

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

tuality and cultural diffusion, edited by yaakov elman and israel gershoni, 166 224. new haven: yale university press, 2000. by way of truth: aspects of nahmanides kabbalistic hermeneutic. association for jewish studies review 14 (1989: 103 178. 304 bibliography. circumcision and the divine name: a study in the transmission of esoteric doctrine. jewish quarterly review 78 (1987: 77 112. circle in the square: studies in the use of gender in kabbalistic symbolism. albany: state university of new york press, 1995. circumcision, secrecy, and the veiling of the veil: phallomorphic exposure and kabbalistic esotericism. in the covenant of circumcision: new perspectives on an ancient jewish rite, edited by elizabeth mark, 58 70. hanover: brandeis university press, 2003. constructions of the shekhi

WORKING CEPHALOEDIUM VERSION 1

nd i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-yod weh note: s ic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy

WORKING CEPHALOEDIUM VERSION 2

; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod weh note: sic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy lov

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the manufacture of some of the names of the schemhamphoresch which, when prefixed by the letter, stands for "severity and judgement. and thy name is in him" taking the next set of inward names around the heptagon, of which the angel uriel says "the 7 names proceed from the left to the right are the names of god not known to the angels; neither can be spoken or read by man? placing these names in the square sequence we have: 13 in the dee manuscripts, referring to the above letters, numbers were given instead of letters with 21= e and both 8 and 30 relating to l. i have taken the liberty of placing these letters, along with the original numbers, in the appropriate squares. by tracing a lightning flash type of sign through the above square the following names of planetary angels are generat

infinite. hidden knowledge. 6. in the sign of the enterer stood thoth. as before him the aeons were proclaimed. spirits of the air, time itself: 7. in breath he did vibrate them: in symbols he did record them. the wisdom of the written word. 83 the seven tablets of the tabula collecta form the 49 angels of light, or the bonorum, as they are sometimes called. refer to the central or first tablet (the square numbered one. go to the same numbered square in each of the six other tablets, and the name of the first angel, baligon, will be formed. the other 48 names are then formed in the same manner. these are then divided into seven planetary divisions, as follows: 84 85 86 the dee manuscripts show that these angels can be used for talismanic purposes (see liber mysterium, may 28, 1593. the fo

hus: translated into the enochian language, iad means "god" the next set of letters going from left to right in ascending order on this portion of the tablet are moz, which means "joy" lastly, the final word, zir, means "i am" so the whole message or meaning is "i am the joy of god? like most of the enochian material dictated to kelley, this was given backwards. the words translated directly from the square are "zir moz iad" which focuses on the word moz. about this word nalvage says "moz in itself signifies joy but mozad extended (that is to extend the full vibratory pitch of the word by extending letter z to zod) joy to god" the golden dawn taught that when you emphasize a word or phrase the full vibratory pronunciation is used, but for normal invocation the short vowel form is sufficien

ABRAMELIN2

oted in religion. 131 i.e, such evil magician. 132 serrures, which implies bolts as well as locks. 133 i.e, religious denomination. 134 here abraham the jew is evidently especially addressing himself to his son lamech. 135 these two symbols are probably those which are placed at the extreme end of the third book, ie, the magical squares with the names adam and uriel returned therein, and of which the squares of numbers above are evidently intended for the reverse sides; adam being applied to the child, and uriel to the guardian angel of lamech. 136 again let the practical occultist remember that this counsel applies principally to adepts; for the ordinary man can not command the demons' seeing that he has not yet learned to understand and control even all his thoughts; and the adept can on

ABRAMELIN3

the effects to be obtained by the use of each symbol there given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to, yet occasionally they are in a more irregular order, as in the fth chapter, for example, where they run thus: d, e, f, g, b, c, h, i, j, b a, b b, b c. the squares in the original ms. are all of the same size, subdivided according to the exigences of the case, though convenience of printing

c, h, i, j, b a, b b, b c. the squares in the original ms. are all of the same size, subdivided according to the exigences of the case, though convenience of printing has prevented this equality of size being adhered to in the present work. in most instances the gnomons and borders are ruled off from the vacant part, but this rule is not adhered to in all cases in the original ms. the letters in the squares are roman capitals. in some few instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute

which a trellis is made. no. c consists of b d squares from a square of c f squares. heseb may mean the environs of a place. no. d consists of b j squares from a square of e j squares. aodonia, from hebrew root odn eden, a delightful place, etc. no. e is a square of e j squares. atsarah= either a store-house or treasury or to flow, according to its derivation. no. h (the order of the numbering of the squares is here changed) consists of b a squares taken from a square of c f squares. sorek means to wind about. no. i consists of b j squares from a square of i b squares. akropolis is a greek word signifying citadel. no. g consists of b i squares taken from a square of c f squares. seleg= snow, whence perhaps this should be numbered b j instead of g. no. f consists of b f squares from a squar

in their entirety; but i must of my own initiative warn any who may endeavour to use these signs, that unless animated by the purest and best motives they will find them react terribly against them; and that, if the preliminary period of six months preparation advocated by abra-melin be not observed, the symbols will be practically worthless in their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby. finally, i will quote the following passage from the key of solomon the king v accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end. be he accursed in this world and in the world to come. amen. be he accursed in the name which he hath blasphe

great mind and so far above me.16 in teaching it even, i have far exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governet

od death in his holy kingdom! so may it be! end note. the above set of four squares evidently represent the symbols already referred to in the second book (chap. xx, and in the concluding pages of this third book; as being those to be placed on the head of the operator and of the child during the angelic invocation. the name uriel for the former, the name adam for the latter. but evidently, also, the squares of numbers above are intended as the reverse sides of the two lower ones. the latin word homo is the translation of adam in the sense of man. the squares of numbers are not of the ordinary magical class. 12 13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a

ADDTLS

e thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either th

an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the

ds from left to right. in the tablets of b and d, left to right in the upper, but in the two lower quarters from right to left. thus in the four tablets the name reads: a vhyh (f) yh(f)vh h(f)yhv hvh(f)y c vhyh (f) yh(f)vh h(f)yhv hvh(f)y 15 b vh(f)yh vh(f)yh h(f)vhy h(f)vhy d vh(f)yh vh(f)yh h(f)vhy h(f)vhy though the last two groups of the name are the same, this does not indicate that the squares are identical. their elemental composition differs enormously in each lesser angle, as a little later will be seen. the servient squares beneath the calvary cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. in attributing the letters of tetragrammaton to these servient

ow: w h y h(final) h(final) 16 y h w from this example, it will be clearly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column w rank y does not coincide in nature with column y rank w. we must now approach the reason for this complex series of references of the letters of the tetragrammaton to the squares. according to these attributions, so are certain astrological, tarot, geomantic and hebrew symbols referred to the squares. it will be remembered that in attributing the letters of the name to the great cross, we subdivided the latter into groups or blocks of three squares each. every block was attributed to some one letter of tetragrammaton. now the signs of the zodiac are to be attri

re attributed to a. b signs (b, f, and j) are attributed to h final. thus, each group of three squares, constituting a single unit, is attributed to one sign of the zodiac, depending upon the letter of the name referred to that group. each zodiacal sign, being divisible into three decanates, or divisions of ten degrees, it follows that each of three decanates of the sign may be referred to one of the squares in any group of three squares. the sign refers to the group, the decan refers to one square of that group. the rule governing the attributions of the twelve signs to the great cross is: the four kerubic or fixed signs (b, e, h and k) are referred to the squares of the linea spiritus sancti. the four cardinal signs (a,d, g, and j) are referred to the left side of the linea dei patris f

lotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w; pentacles to b and h final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ruled by a letter governing the rank, and also by a letter governing the column. in order to work out the astrological attributions of this allocation, note that the columns go by the triplicity of the kerubic square at the top, the ranks by quality. by this method

of the angelic names on the tablets, which always read from left to right. in the 4 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squares of the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammaton

n on the tablet, so that triangle no. 2 points to the top of the tablet. to work out the pyramid of any square completely, it is necessary to know the attributions of the four triangles and the element of each. since every tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. the rules for analyzing the pyramid based on the squares will be concisely put, thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of the tablet. 22 note that triangle no. 2 on the squares of the great cross is always m, as indicating the operation of the m in the primary element, and is shown white. triangle no. 4 is colored according t

tc. if these latter are used, planetary and zodiacal forces would be inferred in lieu of purely elemental ones. the former, however, may be found to be the most practical for most circumstances. the method of applying these rules to the great cross may be seen in the following, consisting of the three left hand squares of the linea spiritus sancti of the a tablet, showing the pyramids formed from the squares of the letters oro: diagram p: sephirotic cross: triangle no. 1: elemental emblem of tablet. triangle no. 2: emblem of m. triangle no. 3: elemental emblem of lesser angle. triangle no. 4: sephirah. letter of tetragrammaton. tarot card. coloring: no. 1, color of the element of tablet. no. 2, always white. no. 3 elemental color of lesser angle. no. 4, either white for m, or in color of s

ore, but it is the rule, when drawing or painting these pyramids and triangles, to paint the symbols on the appropriate sides in complimentary colors. thus, to take triangle no. 1 of a servient square in the c angle of c, the color will be blue to refer to the element of the tablet as a whole, while the appropriate astrological attribution will be painted on it in orange. this rule applies to all the squares. the method sounds highly complex, but in practice it is much easier than it sounds. in fact, it takes far less time to work out a square than to describe the method. tablet of union: triangle no. 1: element of column.(m in first column) triangle no. 2 no. 4: always m. triangle no. 3: element of rank. the colors of each of the triangles are clearly indicated. appended below are exampl

the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n dea

ALEISTER CROWLEY LIBER CHANOKH

med from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the sa

ALEISTER CROWLEY MAGICK WITHOUT TEARS

siderations' about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage until you have succeeded in the operation. more, unless you mean to perform it, and are prepared to go to any length to do so, you are a fool to have the book in your possession at all. those squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young compose

ALEISTER CROWLEY SEPHER SEPHIROTH

(perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts

ALEISTER CROWLEY THE I CHING

line) line 4- yang (a solid line) line 3- yang (a solid line) line 2- yin (a broken line) line 1- yin (a broken line- the moving line is in line 2) 11. the hexagram will look like this: 12. take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to

ALEISTER CROWLEY THE QABALAH

e watchtowers and the pyramids drawn on each square in the golden dawn s book of the concourse of the forces t.s. 52 also arb, he created, second word of genesis t.s. 53 see the remarks on ob, od and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almig

ALEISTER CROWLEY EQ I 5

ee liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into the midst of ihvh, the four inferior elements, we get ihshvh jeheshua, the saviour, symbolised by the p

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

ve here noted when referring to the six-pointed star of humanity, and of this science king solomon's seal is the well known symbol. these stars, triangles and squares are found in all horoscopes human, planetary, systemic and cosmic and constitute the life pattern of the particular being under investigation; they determine the time of manifestation and the nature of the emanations and influences. the squares or quaternaries relate to material appearance or form expression; the stars concern the states of consciousness, and the triangles are related to spirit and to synthesis. in the archives of the esoteric astrologers connected with the hierarchy, charts are kept of those members of the human family who have achieved adeptship and upwards. they are composed of superimposed squares, stars

ates of consciousness, and the triangles are related to spirit and to synthesis. in the archives of the esoteric astrologers connected with the hierarchy, charts are kept of those members of the human family who have achieved adeptship and upwards. they are composed of superimposed squares, stars and triangles, contained within the zodiacal wheel and mounted upon the symbol of the cardinal cross. the squares, having each of their four angles and points in one or other of four zodiacal constellations, are depicted in black; the five-pointed star is depicted yellow or golden colour and its five points are in contact with five of the constellations on the great wheel; the triangles are in blue and have, above each point of the triangle, an esoteric symbol, standing for the constellations of t

rns the beneficence of deity and that, through the intricate combinations of cosmic, systemic and planetary triangles, the purposes of god are working out. those purposes are motivated by love. it is through these relationships that love expresses itself, brings about the needed changes for that expression, and human consciousness is brought into the required state of inclusiveness. it is through the squares or the quaternial relation that the form aspect is brought into relation and adequacy to the will of deity, expressing itself through the gradually unfolding consciousness aspect. i am explaining this situation in these simple words because it must be apparent to you that only as the soul illumines the mind can the significance of the teaching be grasped. it is only when the stage of i

BLAVATSKY H P COSMOGENESIS

w to change and provoke new conditions in ether, may- not modify the laws, but work and do the same in accordance with those immutable laws[[vol. 1, page] 490 the secret doctrine. iv. is gravitation a law? the corpuscular theory has been unceremoniously put aside; but gravitation- the principle that all bodies attract each other with a force proportional directly to their masses, and inversely to the squares of the distances between them- survives to this day and reigns, supreme as ever, in the alleged ethereal waves of space. as a hypothesis, it had been threatened with death for its inadequacy to embrace all the facts presented to it; as a physical law, it is the king of the late and once all-potent "imponderables "it is little short of blasphemy. an insult to newton's grand memory to do

composed of two descriptions of matter, the one essentially active and ethereal, the other passive and motionless* metcalfe based the hypothesis that the sun-force, or caloric, is a self-active principle. for its own particles, he holds, it has repulsion; for the particles of all ponderable matter it has affinity; it attracts the particles of ponderable matter with forces which vary inversely as the squares of the distance. it thus acts through ponderable matter. if universal space were filled with caloric, sun-force, alone (without ponderable matter, caloric would also be inactive and would constitute a boundless ocean of powerless or quiescent ether, because it would then have nothing on which to act, while ponderable matter, however inactive of itself, has 'certain properties by which

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

cate the start, and then draw a line to the second letter/number (a= 1. follow on to 2 and then to 9. there are two 9s in the word so stop-and-start there with small triangles>circle to indicate the end. at square 2, the numerological total (47= 11= 2, draw a large square. the finished figure will look like figure 12.4. transferred off the squares it will look like figure 12.5. what you see in 12.5, then, is the sigil for matrimony. this is what jane must inscribe on the reverse of her talisman. as she does so, she should concentrate her thoughts on the marriage itself: see herself as a bride; see herself and her husband exchanging rings; see the handfasting ritual taking place, etc. such a sigil would be far more potent than th

FRATER U D PRACTICAL SIGIL MAGIC

publishing (montreal, 1975. 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel weiser, inc, 1975. 5. first, numbers were assigned to the hebrew letters, and second, the cameas, or magical number squares, were related to the different planets. for example, the names of the planetary intelligences were converted into numerical values and then the pertinent numbers in the squares were connected with one another, the whole resulting in a sigil. the late israel regardie gives a detailed introduction into this method in how to make and use talismans (wellingborough, northamptonshire, england: the aquarian press, 1972 ff. 6. this term, which was coined by the author of this study, describes a certain type of magic which is based on subjective empiricism, or individ

GOLDEN DAWN RITUALS SADD

(anymore than a of d in the tattwas is the same as d of a) signs of the zodiac attributed to the great cross thou shall take notice that the wanderers and abiders are attributed to the great cross. each of the 12 signs of the zodiac is to be referred to three squares. thou will recall that each zodiacal sign is divisible into 3 decanates or divisions of 10 degrees. it thusly follows that each of the squares refers to a specific decanate. the zodiacal sign refers to the group of 3 squares or block. here be the rules governing the attributions of the 12 signs to the great cross: kerubics to the linea spiritus sancti cardinals to the linea dei patris mutables to the linea dei fellique thou shall not confuse the cross of ten squares as illustrated in the admission badge of the 27th path of p

that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire

GOLDEN DAWN RITUALS SAPPENDA

concludes "document s" the adept will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeu

GOLDEN DAWN RITUALS SCONTINUED

in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

crowley. each watchtower is constructed of 12 squares by 13 squares. this gives a total of 156 squares per watchtower and 675 total squares, although only 644 are importara (624 watchtower squares and 20 tablet of union squares. the 51 black cross squares shown in figure 2, appendix a, are reduced to 20 to comprise the tablet of union as shown in figure 3, appendix a. figure 4, appendix a, shows the squares of the great watchtower of air.figure 5, appenclix a, shows the squares for water; figure 6, appendix a, for earth; and figure 7, a ppendix a, for fire. figure 8, appendix a, shows how the four watchtowers are divided into the sixteen subquadrants. you must remember that these drawings are only crude representations of the watchtowers. for example, the actual watchtowers are not twodim

mong the sephiroth, jointly and severally, we find the development of the persons and attributes of god. aleister crowley, gematria the names of the presiding deities of the sixteen sephirothic crosses (also called calvary crosses) are shown in figure 12, appendix a. consult enochian magic for gematria values and correct pronunciations. these deities must be addressed for all operations on any of the squares of the sephirothic crosses. observation of figure 12, appendix a, shows that in each subquadrant, one square is used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the na

ncti' is always the seventh fine or rank of letters from the top, while the two vertical columns of the 'linea dei patris filiique' are always the sixth and seventh columns counting from either right or left. the book of the concourse of the forces the central row of each watchtower tablet, together with the two central vertical columns, forro what are called the great crosses of the watchtowers. the squares of each great cross can be converted to truncated pyramids as shown in appendix d. the outer arms of these crosses contain the letters o, m, e and l and the inner arms contain the letters o, m, i and a. taken together they forro the words om-el-om-ia (oh-meh el-oh mehee- ah) which means "the highest understanding is the understanding of truth" the figures in appendix d show that each g

igures 1 to 16, appendix b, show the names of the major deities of the 16 subquadrants of the watchtowers. the four squares at the top of these figures contain the names of the kerubic angels. there are no demons or lesser angels in these upper squares (i.e, they are upper in the cense that they are located aboye the horizontal sephirothic cross bars) the names shown in the boxes over the tops of the squares are the archangels. the archangels reside over the respective files of squares induding the kerubim. as an example, figure 1, appendix b, shows air of air. you should see that in the first square the archangel erzla (erah-zod-lah) govems the kerubic angel rzla (ra-zodiah) who in turra governs the four squares in the file or column below the first square. ezlar (eh-zod-lahrah) is the ar

id in developing the body of light to see finto the watchtower squares using the spirit vision, you should try the following skrying procedures: preparation. construct a card of the desired region to be viewed, one for each subquadrant or cross of the four watchtowers. these can be similar to figures 1 through 16 in appendices 13 or c exceptthey should be in brightcolors. if desired, you can make the squares into tnutcated pyrantids like those shown in figures 15 through 31, appendix a. in any case use appropriate colors. step 1. consecrate a work area by conducting the ritual of the pentagram for banishing. face the corresponding direction and with your wand, trace the hexagram of the appropriate watchtower in the air before you in the corresponding color of the tablet. step 2. place the

18. 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, appendix b and also the ritual outline for a journey to square l of rlmu in water of earth in this manual. the number 472 is equal to the angel izxp and his three co-rulers in fire of earth (zxpi, xpiz and pizx whose names each add to 472. also the name of the archangel niaom in fire of earth adds to 236 where 236x2=472. as you wou

e on the second square a in the great cross of fire. see the power that abounds in this region to be flowing from the great cross of fire into the red cake in the form of a fiery red mist. step 10. the absorpt ion of the power of the eight supreme t reasure zones may now begin. hold your talisman of lahalasa in your right hand before you and say, by the black power of mordialhktga that stabilizes the squares al 329 i now receive, according to my will, the enthusiastic energy of earth (now eat the black cake) by the blue power of mpharslgaiol that reflects in the squares sl i now receive, according to my will, the wanton well-being of water (now eat the blue cake) by the yellow power of oroibahaozpi that courses through the squares ah i now receive, according to my will, the authoritative a

rth (now eat the black cake) by the blue power of mpharslgaiol that reflects in the squares sl i now receive, according to my will, the wanton well-being of water (now eat the blue cake) by the yellow power of oroibahaozpi that courses through the squares ah i now receive, according to my will, the authoritative action of air (now eat the yellow cake) by the red power of oipteaapdoke that kindles the squares aa i now receive, according to my will, the forceful ferocity of fire (now eat the red cake) by the power of lahalasa, the eight supreme treasure zones of the four watchtowers; being the central creative energy of the four great crosses, and the eight lakes of power from which streams forth the cosmic planes of manifestation: i am now filled. i am now fixed. i am now fortified. i am no

altar before you. see the object to be precipitated clearly in your mind. give it a name. reserve a place for it on the altar where it will appear. step 2. hold your wand in your right hand and the tal isman of lahalasa in your left hand. face the watchtower of fire. concentrate on the two center squares of this watchtower and say, oip-teaa-pdoke (oh-ee-peh-teh-ahah- peh-doh-keh) may the power in the squares a (ah) and a (ah) come to me now and assist me- aa (ah-ah) face the altar and see an image of the object to be precipitated at the desired position. step 3. face the watchtower of air. concentrate on the two center squares of this watchtower and say, 352 oro-ibah-aozpi (oh-roh-eo-bah-ahbah-zodpee) may the power in the squares a (ah) and h (heh) come to me now and assist me. ah (ah-heh)

er and say, 352 oro-ibah-aozpi (oh-roh-eo-bah-ahbah-zodpee) may the power in the squares a (ah) and h (heh) come to me now and assist me. ah (ah-heh) face the altar and see the image of the object clearly and in greater detail. step 4. face the watchtower of water. concentrate on the two center squares of this watchtower and say, mph-arsl-gaiol (em-peh-heh-ar-ess-elgah-eeoh- leh) may the power in the squares s (seh) and l (leh) come to me now and assist me. sl (seh-leh) face the altar and see the image of the object with great clarity and detail. step 5. face the watchtower of earth. concentrate on the two center squares of this watchtower and say, mor-dial-hki'ga (moh-ar-dee-ah-lehheh-kehteh- gah) may the power in the squares a (ah) and l (leh) come to me now and assist me. al (ah-leh) fa

KNOWLEDGE LECTURE FOUR

anets below are the numbers and lineal figures of the planets: saturn 3 triangle jupiter 4 square mars 5 pentagram sun 6 hexagram venus 7 heptagram mercury 8 octagram moon 9 enneagram this topic is considerably elaborated in a very important document entitled polygons and polygrams. there are a number of drawings to illustrate each point made. the magical squares of the planets they are formed of the squares of the number of the planet, arranged so as to yield the same number each way. the number of the sum of each column of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizontal and diagonal is 15. the total sum of all numbers is

LIBER 777

has hmun. 5 rosicrucian chess is also known as enochian chess although its connection with dee and kelly s magick is tenuous at best; it is a four-handed game also used as a system of divination, loosely based on an ancient indian game called chaturanga, but with pieces representing egyptian gods, played on an 8 by 8 boards which supposedly represents one of the four watchtowers (with about half the squares omitted to get it the right size. it was probably created by w. wynn westcott. for a more detailed account see zalewski, enochian chess of the golden dawn (llewellyn. rather than attempt to transliterate and then decipher the coptic names given by crowley (some of which i suspect are corrupt or misprinted) i will give the versions of these names as listed in regardie (ed, complete g.d

LIBER CHANOKH

ral names of demons or elementals are to be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the sa

LIBER LVII

see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the .five letters of severity. those which have a final form. kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning .tooth. and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr 52 [also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the .city of pyramids. reference with the 12 by 13 squares on each of john dee.s .tablets of the

MACNULTY W KIRK KABBALAH AND FREEMASONRY

nt represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded by the tessellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be though

s 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 gradually wore away and became unreliable. a perfect ashlar was kept on the building site so that these tools could be recalibrated as necessary. masonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the int

MORALS AND DOGMA

e seen" within the temple. the walls were covered with planks of cedar, and the floor was covered with planks of fir. there is no evidence that there was such a pavement or floor in the temple, or such a bordering. in england, anciently, the tracing-board was surrounded with an indented border; and it is only in america that such a border is put around the mosaic pavement. the tesser, indeed, are the squares or lozenges of the pavement. in england, also "the indented or denticulated border" is called "tesselated" because it has four "tassels" said to represent temperance, fortitude, prudence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes

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

in hebrew) signifies the fulfillment of latent potential, similar to the birth of a fetus hidden within the womb. thus, in a certain sense, anger is the psychological fulfillment of the name ekyeh, and rectifying it involves tracing it back to its source in this divine name. this will be explained further on. furthermore, the numerical of the name ekyeh squared is also 151. if we take the sum of the squares of each of the four letters that compose this name, we have 12+ 52+ 102+ 52= 1+ 25+ 100+ 25= 151. this technique is called ribua perati( gindividual squaring h, i.e, summing the squares of each letter that make up the word. squaring signifies maturation and development, similar to the way a child matures (hopefully) as he grows into an adult. this is because squaring a number makes tha

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

read them over carefully, and then let us study these things together. first, the seven sides as a group, and then the forty squares that are on each side. 266 symbolism of the seven sides the seven sides are all alike in size and shape and subdivision, and the forty squares on each side bear the same symbols. but the colouring is varied in the extreme, no two sides are alike in tint, and none of the squares <282> are identical in colour excepting the single central upper square of each wall, that square bearing the wheel of the spirit. the seven walls are under the planetary presidency, one side to each planet. the subsidiary squares represent the colouring of the combined forces of the planet; the symbol of each square is represented by the ground colour, while the symbol is in the colou

he method of using the rose-cross is an anachronism, and while in certain instances it is very useful or perhaps the most convenient mode, it has no root in antiquity. not only had the knowledge of sigils from the karneas faded from the order, but the chiefs even eliminated the magical squares from the knowledge lectures. it was claimed that a number of mistakes had <79> crept into the numbers on the squares. had they known it, the method and the correct form of the squares were in certain books and manuscripts in the british museum. none of them, however, made the least attempt to recover the true or accurate form of the kameas. the sole requisite to tracing sigils of the planetary names formed from the kameas isaiq beker, or the qabalah of nine chambers (incidentally, this too was elimin

and indiscriminately will bring about disaster and spiritual disintegration. the warnings given in connection with the invocations are not to be regarded as conventions or as platitudinous moralisings. they represent a knowledge of true facts, and the student will do well to take cognisance thereof. let him study the theory first of all, so that he has a thorough knowledge of the construction of the squares and pyramids. this must be so ingrained within his mind, that a glance at the tablets will automatically start an associative current which will bring up without delay the attributions of any given letter or square which strikes the eye. only the enochian system 62 7 when this has been accomplished, dare he venture to the actual use of the pyramids with the god-forms, or to the employm

pc. avasa aasav asava aavas. adapi aapid apida aidap. arnil anilr ailrn alrni <281> the ritual for the consecration of the four elemental weapons gives excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name yod he vau he. this name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: the enochian system 639 9 yod fire wands il he water cups 1 vau air swords il (final) he earth pentacles the letters of the great name attributed to the four tablets in order together: hrth tablet rre tablet water tabiet not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablet

rs are thus referred: the enochian system 639 9 yod fire wands il he water cups 1 vau air swords il (final) he earth pentacles the letters of the great name attributed to the four tablets in order together: hrth tablet rre tablet water tabiet not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisdiction and governance of the letters. so far as concerns the great cross, the method for attributing to it the letters of the name is to divide tach vertical and horizontal line into groups of three adjoining squares. against the top left hand corner of the great cross, and on the left of its horizcntal shaft, put the letter of the name for the eleme

gle. in the tablets of air and water, the name reads right to left in the two upper quarters; in the two lower quarters it reads from left to right. in the tablets of earth and fire, left to right in the upper <284> but in the two lower quarters form right to left. thus in the four tablets, the name reads: fire ewmfl though the last two groups of the name are the same, this does not indicate that the squares are identical. their elemental composition differs enormously in each lesser angle, as a little later will be seen. the servient squares beneath the calvary cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. in attributing the letters of tetragrarnmaton to these servient

dawn: volume iv book nine from this example, it will be clearly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column vau rank yod does not <285> coincide in nature with column yod rank vau. we must now approach the reason for this complex series of references of the letters of the tetragrammaton to the squares. according to these attributions, so are certain astrological, tarot, geomantic and hebrew symbols referred to the squares. it will be remembered that in attributing the letters of the name to the great cross, we subdivided the latter into groups or blocks of three squares each. every block was attributed to some one letter of tetragrammaton. now the signs of the zodiac are to be attri

thy signs (taurus, virgo, and capricorn) are attributed to heh final. thus each group of three squares, constituting a single unit, is attributed to one sign of the zodiac, depending upon the letter of the name referred to that group. each zodiacal sign, being divisible into three decanates, or divisions of ten degrees, it follows that each of three decanates of the sign may be referred to one of the squares in any group of three squares. the sign refers to the group, the decan refers to one square of that group. the rule governing the attributions of the twelve signs to the great cross is: the four kerubic or fixed signs (taurus, leo, scorpio, and aquarius) are referred to the squares of the linea spiritus sandi. the four cardinal signs (aries, cancer, libra, capricorn) are referred to th

se emblems follow the order of the letters of tetragrammaton: yod heh lion-leo eagle-scorpio king queen vau heh (final) man- aquarius bull-taurus prince princess these last are of the suit corresponding to the element of the lesser <289> angle as explained above, viz: wands to fire and yod; cups to water and heh; swords to air and vau; pentacles to earth and heh final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ruled by a letter governing the rank, and also by a letter governing the column. in order to work out the astrological attributions of this allocation, note that the columns go by the triplicity of the kerubic square at the top, the ranks by quality. by this method

he angelic names on the tablets, which always read from left to right. in the 4= 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat to was conceived to be the throne of eth, the spirit. hitherto, the squares o'i the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammato

n on the tablet, so that triangle no. 2 points to the top of the tablet. to work out the pyramid of any square completely, it is necessary to know the attributions of the four triangles and the element of each. since every tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. the rules for analysing the pyramid based on the squares will be concisely put thus: 648 the golden dawn: volume iv book nine great cross. triangle no. 1. sign of zodiac, small card of tarot. triangle no. 2. spirit. triangle no. 3. planet of decan. triangle no. 4. elemental symbol of the tablet. note that triangle no. 2 on the squares of the great cross is always spirit, as indicating the operation of the spirit in the primary element, and i

RUBY TABLET OF SET

ry probable, therefore, that in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acting within the tetrad of the squares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three voices which jeou will send forth when he is ordered "to praise the father" that is to sa

" and "89" without the top and bottom lines that suggest their sum as integers. only the crowley handwriting indicates this. verse #47 continues "then this line drawn is a key: then this circle squared in its failure is a key also."43 again the figures are shown only on the handwritten manuscript. the line in question progresses through squares of a grid. the "failing circle" is located in one of the squares. if "each number becomes the corresponding letter, then the sum of the multiplied coordinates of the line [3+6+9+16+20+30+35=119] less the multiplied coordinate of the "failing circle [28= 91= 10 or x, the year in which the aon of set was manifest and the temple of set revived. crowley, in defiance of #iii-47, believed the "one" to be charles stansfeld jones of vancouver. after jones'

perhaps some enterprising initiate may convert these later additions to the enochian system into a symbolic key usable by the temple of set at some stage, rearranging the colours, deities and attributions to reflect a less "white light" scenario. one idea that crossed my mind in my church of satan days was to attribute baphomet and the four princes of hell to the various elemental combinations of the squares, or perhaps deities from the cthulhu mythos? there are plenty of possibilities for an inventive mind to rehabilitate the golden dawn enochian teachings. one aspect of enochiana that hardly anybody at all seems to have touched upon are its planetary correspondences and deities, as set down in dee's heptarchia mystica. i did at one point loosely integrate these with the sumerian zone fro

roppers run 45 cents. the recipes here are given in "tiny batch" measurements, as most people want to experiment with small quantities first. considering the cost of some of the oils, that is wise. the thicker oils like sandalwood and patchouli are maddening to work with, as they don't drop neatly into the tiny 1/2 dram bottles. take careful aim, and have an absorbent material underneath, such as the squares of cotton that can be then used in closets or drawers so as not to waste the spilled fragrance. cautions: store all essential oils out of reach of children or persons not responsible for their actions. the oils marked with an asterisk) in this article are all gras (generally recognized as safe for internal and external use, when used in conjunction with a reliable source of information

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

niversity of texas press, 1988. merlin: real or fiction? the difficulty that most practitioners of abramelin magick encounter is that there are few words in any language that are able to fulfill the requirements of such productive squares. the basic concept of the abramelin school of magick as determined by macgregor mathers in his translation of the french manuscript dictates that the letters in the squares must form the word that represents the desired object and must read the same in all directions. mathers achieved little success in translating the words provided by abramelin or in forming others that were little more than collections of meaningless letters. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. meyer, marvin, and richard smith, eds. anci

TYSON DONALD NEW MILLENNIUM MAGIC

ed of greater power than stones squared by human hands, and the builders of these holy places did not wish their gods to witness the shaping of the stones. when the parallel sides of the cube are united, the three reciprocating rays that define the point of self in relation to the universe emerge: the essential duality in creation is action-reception. the two squares in the octagram are therefore the squares of active materiality and receptive materiality. when they are drawn of equal size, it signifies that the active and receptive aspects are balanced. the octagram is often drawn with two points uppermost to empha- size this balance. in magical working it may, however, be useful to emphasize one side of the fourfold duality above the other. this can be done in different ways. one of the

amond, the unbalanced octagram becomes a fearful symbol of animism, of walking trees and speaking winds. this is the symbol of pandora's box opened and solomon's brass bottle shattered. most commonly regarded as a male symbol, it is used to represent the face of god. in three dimensions one side of the octagram may be emphasized by the use of the truncated four-sided pyramid: this elevates one of the squares to heaven, signifying that it is active. the slop- ing sides of the pyramid suggest the disposition of the currents of power that flow upward, due to the prayers of human beings, to the point in the air where the sides converge, then back down the center axis from the invisible gods. the aztecs and mayans used the truncated pyramid to perform their human sacrifices upon in the belief t

TYSON DONALD THE MAGICAL WORKBOOK

radition. the extended ritual described in exhaustive detail in the second book of this work is somewhat different in character than those of most grimoires, in that it is more concerned with inner development and less with outer gestures and objects. the third book contains a set of magic squares the majority of which are incomplete. each square is supposed to possess an inherent power of magic. the squares have quite a bad reputation for causing evil to those who even so much as possess them, without knowing what they are for or how to use them. in my view, this is idle superstition. no one should be afraid to study this book, which is the essential teaching on the holy guardian angel. the goetia: the lesser k q of solomon the king. lemegeton, book i, clavicuk salomonis regs. illustrated

TYSON DONALD THE POWER OF THE WORD

bon, with the exception of the correspondences of the elements, planets, zodiac, and tarot, which were grafted onto the watchtowers based upon the elemental associations assigned by the golden dawn to the points of the pentagram. the association of the letters of tetragrammaton was considered very important by regardie, who writes "this name is the key to the whole of the enochian attributions of the squares to the elements (golden dawn, p. 638. in other words, regardie is saying that it is the placement of the letters of ihvh that determines the elemental associations on the four tablets, not the placement of the elements that determines the letter positions. each quarter of the great tablet consists of one of the watchtowers. in the golden dawn system, the lower right quarter is the watc

WESTERN MANDALAS OF TRANSFORMATION SR AL

orth the secrets of the thoughts, and to declare the will of the speaker. now, writing is the last expression of the mind, and is the number of speech and voice. and therefore magicians command that in every work there be imprecations and inscriptions (1971, p. 215. many other kinds of sacred correspondences are also included in talismans, and we will review these in this chapter. we will examine the squares and sigils, or signatures of the divine names, in the next chapter. the various sacred names or words which specify our particular intention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they

concerning magical squares that have crept up, intentionally or unintentionally, in the occult tradition which the golden dawn and its offshoots have adopted. all the student needs is the correct information, which i have tried to present in the examples and tables in this book. the advanced student will probably find the following discussion more helpful than someone just beginning to work with the squares and sigils, but in the long run it is important to understand the mechanics. regardie and others have noted that the early golden dawn chiefs did not incorporate this most important aspect of magical work because they felt that the real knowledge of how to use the magical squares had been lost, and also because they had noted some mistakes, which i will clarify momentarily. let us firs

losophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury yesod/moon daath/pluto number 3 4 5 6 7 8 9 11 planetary numbers number sum of of cells any line 9 16 25 36 49 64 81 121 15 34 65 111 175 260 369 671 total: theosophic extension 45 136 325 666 1225 2080 3321 7381 the squares. few published works are without mistakes. even in some private golden dawn lessons i have found the same mistake in the venus kamea. errors are most often found in the venus and mercury kameas, but i have found mistakes in saturn, jupiter, and the sun as well. i hope that pointing out these errors will help the student to identify the incorrect kameas and adjust his or her magical wor

se, and levi also stress that geometric symmetry is important. when pointing this out, you will invariably see that the saturn kamea is given as the classic design. bear this in mind, for we will return to it shortly. if we look at the seals given in agrippa and in the published golden dawn reproductions, we see that this rule is clearly not followed in every case. any student who has worked with the squares will have noticed this. mars and venus, in particular, are clearly not geometrical, nor do they touch every cell in the kamea. regardie and levi encouraged the student to experiment with designs that are symmetrical and, although i believe that case has 'it should be noted that some translations of agrippa (such as the john freake translation) made deliberate changes in the magical squ

's classic text. figure 4-e figure 4-f figure 4-c figure 4-d given us a big clue about the nature of planetary seals, i see nothing wrong with this. the important thing most teachers stress is consistency. in qabalistic work, repetition builds power, because energy builds over time, and mixing too many elements or symbols weakens the whole operation. although a variety of designs that include all the squares can be formed on any given kamea, clues are given in agrippa's original figures that lead the observant student to discover how a seal may easily be formed from the information given, if it is re-arranged. if we look at the irregular design in the mars seal (see figure 4-c, we notice that it does not touch the darkened cells, but if we use one of the three designs given on the four sid

owed through by anyone except case. this is why saturn is given as the first model. in 1949 karl nowotny explained this technique in an article written on agrippa's seals, where he notes the consecutive numbering, but doesn't follow through on all the planetary squares. he also tells us that agrippa distinguished between seals derived from the geometrical pattern of the distribution of numbers in the squares and other kinds of seals. we do not know if agrippa was following an ancient tradition in doing this or not, or why he did not publish the other planetary seals done in this way. if we make a seal using this method, we get an unbroken line that looks like figure 4-0. it looks like the original seal, only it does not contain three broken lines (compare with figure 4-m. if one follows th

through us as it appears to move into the future. let us look at some other words, which relate here in terms of their unity through gematria. 3x3=9, the number of cells in the kamea. multiples of nine are prominent throughout the magical interpretations of numbers, and the first hebrew word that points to this is gah (number nine, a verb which means to rise, to increase, to grow (ben yehuda. on the squares, the simplest sigil designs i. e, of an arrow pointing in one direction or another) become slightly more complex with the addition of another line (see figure 5-c. nine is, as we have noted, the last in the series of number extensions before repetitions. it is also the number of the sephira called yesod, linking the mother binah with her ninth child on the tree. yesod is called the fou

ion of a "thing" that we might best understand both the pattern and effectiveness of a magic square. far more significance than is normally realized outside islam resides in the magical properties of the number patterns lying within the warp and weft of the great carpet tradition (p. 42. many of the elegant designs produced by these master weavers were determined by the symmetry of the numbers on the squares. for example, the venus kamea in figure 9-b shows the arrangement of odd versus even numbers. it is interesting to note that the original design given by agrippa fits quite well on this kamea, if the symmetry is repeated all around, and if the design is turned on its side (compare with figure 9-c) from this symmetrical pattern alone many beautiful designs can emerge. the seal that is c

WHO ARE THE DRACONIANS

d to set all countries, nations or republics against each other [eventually doing away with all sovereignties altogether and replacing them with a global religio-eco-political control system, using infiltrators who operate within the leadership ranks of all countries, especially the usa, europe, russia, red china, australia and so on. in other words our planet is the chessboard, the countries are the squares, we are the 'pawns, and the draco are the chess players. if this conspiracy continues as planned they could "divide-and- conquer" us into oblivion, with most of the human population being eliminated (wars, famine, plagues, etc. then they plan to emerge from their underground empire consisting of multi-connected bases- dulce, pine gap, gizeh, neu schwabia, etc, where most of the humans

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. these vases appear in tombs of the 18th dynasty; and remained in use until the 26th dynasty; according to e. a. wallis budge. 57. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these 4 genii of the dead in amenti were guarded by 4 goddesses, viz, by isis, nephthys, neith and serquet. the squares of the periodic times of the planets are the cubes of their mean distance from the sun. the christian church recognizes 4 great councils, those of nicaea in a.d. 325; constantinople, 381; ephesus, 431; and chalcedon in 451. the western church recognizes 4 great doctors; st. ambrose, st. jerome, st. augustine and st. gregory the great; and the eastern church 4, st. athanasius, st. basil

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

be kokabiel. concerning this, the manuscripts say: 14 "these names bring forth seven angels (1) the governors of the heavens next unto us. every letter of the angel's name bringeth forth seven daughters (2) every daughter bringeth forth her daughter (3) every daughter her daughter bringeth forth a son (4) every son hath his son" from this, we can determine that further names can be extracted from the squares. in the manuscripts, the above quotations describe the archetypal figures who delivered the following names to dee and kelley. the filias bonitatis (delivered by 7 women in green: the planetary order is sometimes related to the metals that each angel held when they appeared to kelley. 15 the filii lucis (delivered by 7 men in white) the filiae filarum lucis (delivered by 7 wenches in w

the bottom line to enochian theory is not really semantics, or who is applied to what, but whether the scheme works or not, regardless of whether it is the dee or the golden dawn version. at the time of this writing, i have not as yet seen any published information on how the names of the 30 aethyrs are de rived. i personally believe they were derived from some of the additional letters added to the squares and then traced the same way as the governors. this could be the reason for the additional 33 letters and confusion when dealing with at least three and possibly four different systems, one placed on top of the other. this is, of course, pure speculation on my part and it will take time and effort to prove or disprove it. the twelve gates "and had a wall great and high, and had twelve

has been done or this, and the following drawings will give the reader an indication of the magnitude of the elemental quadrants of each tablet. they have been updated; the original drawings of the order included additional stars of the southern hemisphere. when applying the tablets to the earth, the old concept was to keep the passage of the sun over the earth at the central belt. this elongates the squares and causes a great deal of difficulty when matching them with polar caps and the equator, the coldest and hottest points of the globe. it was decided that the elemental aspects of the earth itsel1 "righted" the tablets so that the linea spiritus sancti coincided with the equatorial belt. placing the tablets on the earth then becomes a problem. for example, one would have to go back to

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ned a small apartment and went daily to the british library to study the dee manuscripts. he met many adepts in england of both the a.o. and s.m. temples, and was the case dion fortune cited of the individual who had the bad experiences with the abramelin system. his letter appeared in the occult review in 1927. with the help of mrs. fella, he was able to rid himself of the negative influences of the squares. on his return to new zealand, campbell brought back enlarged photos of all the dee manuscripts [author's note: i had the chance to see these some years ago, and was astounded at the amount of material, which would have cost thousands of pounds to have done] with mrs. felkin's approval, he changed a number of the letters on the enochian tablets from those of the h document which he dee

ucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of

uares will be: the aries square in the watery part of fire, the aries square in the watery part of earth, and the aries square in the watery part of the water tablets. a small thesis on the differences of the visions is to be done and sent as above (d) project into enochian squares of a complete lesser angle (serviant, kerubic and calvary cross) and record visions for each square (e) project into the squares of a complete central cross and record each working (f) do ritual of invisibility (g) do ritual of transformation. note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to the concourse of forces part 1 34. paper on evocation. 35. part 2 of addendum to

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