Michael Wynn's Occult Reference Library
THE SUN,THE SUNS

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or of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hier

ficers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with wat

) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extensio

ctual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath prov

. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of th

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ding to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and pr

your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twiligh

of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumamb

, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks)

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ga which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red r

ge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divi

d they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ

from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especia

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ide; iw. 6104. so miieze ich haben gotes lioz; altd. w. 3, 212. varet hen an godes haz i wiggert 2, 47. nu mueze er gewinnen gotes haz; eoth 611. in like manner the mlg. godsat liebbe! huyd. op st. 2, 350. eeinaert 3196^ but, what deserves particular notice, this fornmla' in gotes haz' or in ace. without prepos' gotes haz varn, strichen' has a perfect parallel in another which substitutes for god the sun, and so heightens the heathenish colouring; ir suit farn der svnncn haz! parz. 247, 26. var der sunnen haz! unprinted poems of riiediger 46. hebe dich der sunnen haz! er. 93. nu ziuhe in von mir der sunnm haz! helmbr. 1799. si hiezen in strichen in der sunnen haz; eracl. 1100. hicz in dev sunnen hc(z hill xarn; frauend. 375, 26. a man so cursed does not deserve to have the sun shine on him

ested by tacitus himself. germ. 10. genuflectere is in gothic knussjan, the supplicare of the eomans was flexo corpore adorare. falling down and bowing were customs of the clirislians too; thus in hel. 47, 6. 48, 16. 144, 24 we have: te ijedu hntgan. 58, 12: te drohtine hnigan. 176, 8: te bedu fdlan. 145, 3: gihneg an kniobeda. in the s61arlio3 is the remarkable expression: henni ec laut, to her (the sun) i bowed, sam. 126; from liua inclinare. falla a kue ok luta, vilk. saga cap. 6. nu sirauk kongsdottir sinn icgg, ok mrelti, ok sir i loptiff tqyp (stroked her leg, and spoke, and looks up to the sky, vilk, saga cap. 61, so the saga of st. olaf tells how the men bowed before the statue of thor, hitu j?vi skrimsli, fornm. sog. 4, 247. fell til iardar fyrir likneski (fell to earth before the

sunk in a stolid fetishism, they cast themselves down before logs and puddles, and paid to them their simple adoration? the opinion of c?esar^ who knew the germans more superficially than tacitus a hundred and fifty years later, cannot be allowed to derogate from the truth. he wants to contrast our ancestors with the gauls, with whom he had had more familiar converse; but the personifications of the sun, fire, and the moon, to which he limits the sum total of their gods, will hardly bear even a forced' interpretatio eomana. if in the place of sun and moon we put apollo and diana, they at once contradict that deeply rooted])eculiarity of the teutonic way of thinking, which conceives of the sun as a female, and of the moon as a male being, which could not have escaped the observation of the

eople. the sitting on the right hand is in the bible, but not the looking down. the formulas 'qui haut siet et de loing mire, qui haut siet et loins voit (supra, p. 23) are not cases in point, for men everywhere have thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwoman steal two lady's veils, and in his anger seizes the footstool of the lord, wh

(mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and hear, sa^m. 42' 88^ sn. 42. 56. 322. to the greek apollo too the wolf and raven were sacred^ his messenger the raven informed him when koronis was unfaithful, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollinis reito sine wizegfogela, ralena unde albisze. to ot5inn hawks are sometimes given instead of ravens: otjins haukar saem. 167. 148 wodan. dove descending upon christ at his baptism, lu. 3, 22, and restin

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to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter th

resent fire solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, whi

the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus

ures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet o

ls to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the greek cross of the 13 squares and admits him. heg: behold he hath placed his tabernacle in the sun. heg: leads theoricus to north east and places him before and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cro

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of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness

r of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temp

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 aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary

the land of midian did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

on- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it

y the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the myste

in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she

, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped arou

ast, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards

ABRAMELIN1

washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name

bserve also, that in the circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a week "and the manner of fasting is this: to abstain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other dir

avid one single time in these three days; and not to do or practise any servile operation. the day being come he set out, and took with him the money which i had given him. i faithfully obeyed him, executing from point to point that which he had ordered me to do. his return was fifteen days later, and being at last arrived he ordered me the day following (which was a tuesday, before the rising of the sun, to make with great humility and devotion a general confession of all my life unto the lord, with a true and firm proposal and resolution to serve and fear him otherwise than i had done in the past, and to wish to live and die in his most holy law, and in obedience unto him. i performed my confession with all the attention and of abramelin the mage 9 exactitude necessary. it lasted until t

with great humility and devotion a general confession of all my life unto the lord, with a true and firm proposal and resolution to serve and fear him otherwise than i had done in the past, and to wish to live and die in his most holy law, and in obedience unto him. i performed my confession with all the attention and of abramelin the mage 9 exactitude necessary. it lasted until the going down of the sun; and the day following i presented myself unto abramelin, who with a smiling countenance said unto me: it is thus i would ever have you. he then conducted me into his own apartment where i took the two little manuscripts which i had copied; and he asked of me whether truly, and without fear, i wished for the divine science and for the true magic. i answered unto him that it was the only en

like unto the bohemians, the sacred magic 12 in the kingdom of hungary i found but persons knowing neither god nor devil, and who were worse than the beasts. in greece i found many wise and prudent men, but, however, all of them were infidels, among whom there were three who principally dwelt in desert places, who showed unto me great things, such as how to raise tempests in a moment, how to make the sun appear in the night, how to stop the course of rivers, and how to make night appear at mid-day, the whole by the power of their enchantments, and by applying superstitious ceremonies. near constantinople, in a place called ephiha, there was a certain man, who, instead of enchantments, made use of certain numbers which he wrote upon the earth; and by means of these he caused certain extrava

ABRAMELIN2

l diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very e

inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of the moon, and of the stars, when the object would be to have converse with angels and with spirits. would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? but what else is it, when they23 have elected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. here, they say, we have the planetary hours, a

it shows us in all things, either good or bad fortune! i tell you, and i repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, i in part concede; but do me the grace to tell me how ye do divide the planetary hours. i know that ye begin the first hour of the day with the planet which itself giveth the name unto the day, as sunday is ascribed to the sun, monday to the moon, tuesday to mars, wednesday to mercury, thursday to jupiter, friday to venus, and saturday to saturn; then ye divide the length of the day into twelve equal portions which ye call hours, and to each hour ye assign its planet; and ye do the same thing with the night, according to whether the days be long or short. thus do the hours become long or short. as for example, s

oon, tuesday to mars, wednesday to mercury, thursday to jupiter, friday to venus, and saturday to saturn; then ye divide the length of the day into twelve equal portions which ye call hours, and to each hour ye assign its planet; and ye do the same thing with the night, according to whether the days be long or short. thus do the hours become long or short. as for example, suppose that on a sunday the sun riseth at 7 o'clock and setteth at 5 o'clock in the evening, its course will be ten hours, the which ye divide up into twelve equal parts, so that each hour is of fifty minutes length. i say, therefore, that the first planetary hour is of the sun, and is fifty minutes long; that the second is of venus; the third of mercury; and so on of the others; at last the eighth hour returneth unto th

last the eighth hour returneth unto the sun; the ninth unto venus; the tenth unto mercury; and so the day finisheth. then cometh the night, which is longer, that is to say, fourteen hours, and each planetary hour of this night will be seventy minutes, and in order to continue the regular succession as we have begun, the first hour of the night will be of jupiter; the second of mars; the third of the sun; and so on until monday, whose first hour will be, the sacred magic 52 (according to this rule) of the moon. now tell me, i pray you, doth it always happen that when the day of monday commenceth, that is to say, when the sun riseth in its horizon, that the moon riseth also together with him, and that she setteth also together with him? they cannot answer this. wherefore then do they apport

ABRAMELIN3

ew asmim= treasure houses, garners- mapide perhaps from pid= oppression, misfortune. no. h. a gnomon of b d from a square of e j squares. melabah from mlabh= art or science. the sacred magick 157 the thirteenth chapter. o cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits( b) from the rising of the sun until mid-day( c) from mid-day until the setting of the sun( d) from the setting of the sun until mid-night( e) from mid-night until the rising of the sun. notes to chapter xiii (a) the symbols of this chapter are manifested in part by the angels and in part by the evil spirits (b) oriens, paymon, ariton, and amaymon, execute by means of their servitors the operations of this chapter (c) t

l name of teman. nedac means accumulated darkness. no. b a is a gnomon of b d squares from a square of e j squares. beromin signifies coverings or shrouds of concealment. no. b b is a border of b g squares from a square of c f squares. talac signifies thy mists. no. b c consists of b g squares taken from a square of e j squares. alampis is the greek adjective alampes, meaning without the light of the sun. isil is hebrew and means he will dissolve. it will be remarked that all these names distinctly express some idea relating to invisibility. of abramelin the mage 162 the fifteenth chapter. or the spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine( b) for them to bring us bread( c) meat( d) wine of all kinds( e) fish( f) cheese (1)

ADEPTUS MINOR INITIATION

d there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high, even as the same is faithfully represented before you (second adept enters and passes by north towards the east of the vault, and turns to face west. third adept places aspirant on north facing south, and takes his place at south facing north) second "although in the tomb, the sun does not shine, it is lit by the symbolic rose of our order in the center of the first heptagonal ceiling. in the midst of the tomb stands a circular altar with these devices and descriptions on it: a.g.r.c, ad gloriam roseae crucis, a.c.r.g, ad crucis rosae gloriam. hoc universal compendium unius mihi sepulchrum feci 'unto the glory of the rose cross i have constructed this tomb for mysel

bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth and was dead, and behold! i am alive for evermore, and hold the keys of death and of hell. second "he that hath an ear, let him hear what the spirit saith unto the assemblies (second and third adepts open door of tomb, and lead aspirant in. they kneel down west of

east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into the light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenly bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they all move, to him they all tend. it is this centralisation of faculties, their control, the

ystem; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they all move, to him they all tend. it is this centralisation of faculties, their control, their motivation, which is the niyama of the sun. he is not only the heart but the brain of the system; but he is not the 'thinking' brain, for in him all thought has been resolved into the beauty and harmony of ordered motion. 12. the next of the planets is venus. in her, for the first time, we come into contact with a part of our nature which is none the less quintessential because it has hitherto been masked by our pre-occupation with

uty and harmony of ordered motion. 12. the next of the planets is venus. in her, for the first time, we come into contact with a part of our nature which is none the less quintessential because it has hitherto been masked by our pre-occupation with more active qualities. venus resembles jupiter, but on a lower scale, standing to him very much as mars does to saturn. she is close akin in nature to the sun, and she may be considered an externalisation of his influence towards beauty and harmony. venus is isis, the great mother; venus is nature herself; venus is the sum of all possibilities. the niyama corresponding to venus is one of the most important, and one of the most difficult of attainment. i said the sum of all possibilities, and i will ask you to go back in your minds to what i said

all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man and god; she is the supreme purity: isis the virgin, isis the virgin mother; but she comes right down at the other end of the scale, to be a symbol of the senses

student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the mantra gayatri. the best way is to say the mantra instantly one sees the moon, to note whether the attention wavers, and to repeat the mantra until it does not waver at all. he should also practise assiduously liber iii. vel jugorum. the essence of this practice is that you s

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

st begins to play a dance, and in a moment the whole cafe is caught up in the music of harmonious motion. yet still the invisible line is drawn about each soul; the dance does not conflict with the absorption of the two strange women, or with my own mood of detachment. then there is a "little laughing lewd gamine" dressed all in black save for a square white collar. her smile is broad and free as the sun and her gaze as clean and wholesome and inspiring. there is the big jolly blonde irish girl in the black velvet beret and coat, and the white boots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious deep rose flush, and its red little mouth, impudently smiling. aroun

ALEISTER CROWLEY ACROSS THE GULF

a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar

tion, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badge

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

d one- veiled no more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew not weaker but stronger. though my ribs cracked, i held firm. presently indeed i stirred; it seemed as if her strength had come to me. thus i forced back her head and thrust myself upon and into her even as a comet that impales the sun upon its horn! and my breath came fast between my lips and hers; her moan now faint, like a dying child, no more like a wild beast in torment. even so, wild with the lust of conquest, i urged myself upon her and fought against her. i stretched out her arms and forced them to the ground; then i crossed them on her breast, so that she was powerless. and i became like a mighty serpent of flam

solved and flung me contemptuously on a hill of sand. breathless and dazed i lay, anger and anguish tearing at my heart. i rose to swear a mighty curse; exhaustion took me, and i fell in a swoon to the earth. when i came to myself it was nigh dawn. i went to the top of the hillock and looked about me. nothing but sand, sand all ways. just so was it within my heart! the only guide for my steps (as the sun rose) was a greener glimpse in the east, which i thought might be the valley of the nile reflected. thither i bent my steps: all day i struggled with the scorching heat, the shifting sand. at night i tried to sleep, for sheer fatigue impelled me. but as often as i lay down, so often restlessness impelled me forward. i would stagger on awhile, then stumble and fall. only at dawn i slept per

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

66, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and

ely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by s

s. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical planets, i.e, including the sun and moon as planetary bodies, along with mercury, venus, mars, jupiter and saturn. each has their own seal and their own number. kenneth grant, author of aleister crowley and the hidden god, may be interested to know (or may already know) that the number of the sumerian goddess of venus, hence of love and war, is fifteen. in many of the ancient tablets of that period, she is actually refer

confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears the centrepiece of the book, the magan text. the word magan may mean the land of the magan which was said to lie in the west of sumer. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much

f marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpadd

ALEISTER CROWLEY BOOK OF LIES

triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning

ith death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they

he last paragraph the master urges his pupils to practise samadhi every day [43] 17 kappa-epsilon-phi-alpha-lambda-eta iota-zeta the swan(11) there is a swan whose name is ecstasy: it wingeth from the deserts of the north;it wingeth through the blue; it wingeth over the fields of rice; at its coming they push forth the green. in all the universe this swan alone is motionless; it seems to move, as the sun seems to move; such is the weakness of our sight. o fool! criest thou? amen. motion is relative: there is nothing that is book of lies get any book for free on: www.abika.com 42 still. against this swan i shot an arrow; the white breast poured forth blood. men smote me; then, perceiving that i was but a pure fool, they let me pass. thus and not otherwise i came to the temple of the graal [

stealthily at thy pleasure. the dappling of the deer is the sunlight in the glade; concealed from the leopard do thou feed at thy pleasure. resemble all that surroundeth thee; yet be thyself -and take thy pleasure among the living. this is that which is written-lurk!-in the book of the law. book of lies get any book for free on: www.abika.com 46 [48] commentary( iota-theta) 19 is the last trump "the sun, which is the representative of god in the macrocosm, as the phallus is in the microcosm. there is a certain universality and adaptability among its secret power. the chapter is taken from rudyard kiplin's "just so stories. the master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. this counsels a

n the city of paris in the year 1314 of the vulgar era. the secrets of his order were, however, not lost, and are still being communicated to the worthy by his successors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lamb

ALEISTER CROWLEY BOOK OF THE LAW

e in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be

iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gem

ALEISTER CROWLEY CONCERNING DEATH

as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth

ALEISTER CROWLEY DUTY

e in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a universe in no wise identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenient to regard as common to a

ALEISTER CROWLEY LIBER 777

thwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so m

the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards

ribution in detail. the non-cherubic zodiac signs are omitted, but follow their affinities. col. xxiii. formless state (f= 4 sublime state (s= 4 reflection (r= 10 kashina (k= 10 impurity (i= 10 analysis (a= 1 perception (p= 1 40 notes 36 cols. xxxviii.-xl. the vagueness and extent of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus. 3. chrysolite. 11. rubine. 4. iris (stone. 12. balagius. 5. heliotrope (stone. 13. 6. hyacinth (stone. 7. pyrophylus (stone. 8. pantaura. auripigmentum and things of a golden colour. among plants 1. marigold. 17. mastic. 2. lote-tree. 18. zedoary. 3. peony. 19. saffron. 4. sallendine. 2

ana 7. ourer netos 8. tamic tafrac 9. neron sassur 10. iayon aglo 11. abai calerua 12. natalon salam tables of the angels of the hours according to the course of the days15 day:[the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. table of correspondences 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name o

in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. table of correspondences 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in the spring: the sun, abrayen; the moon, agusita. the angels of the summer: gargatel, tariel, gaviel. the head of the sign of the summer: tubiel. the name of the earth in the summer: festatui. the names of the sun and moon in the summer: the sun, athemay; the moon, armatas. the angels of the autumn: tarquam, gualbarel. the head of the sign of the autumn: torquaret. the name of t

ALEISTER CROWLEY LIBER CHANOKH

gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voic

n hollow things, of sweet wood mounted on the end of each table leg. 5: most of these names consist of a transliteration of the hebrew for the sphere of the planet with -el stuck on the end. see agrippa de occulta philosophia tom. iii cap. xxviii, where most of these names appear, the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the angels of the first heaven ruling monday in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer h

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is in his proper place, it is the fault of others if they interfere with him (illustration: if a man like napoleon were actually appointed by destiny to control europe, he should not be blamed for exercising his rights. to oppose him would be an error. any one so doing would have made a mistake as to his own destiny, except in so far as it might be necessary for him to learn to lessons of defeat. the sun moves in space without interference. the order of nature provides an orbit for each star. a clash proves that one or the other has strayed from his course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help xxi them to find their own paths and pursue them. every man that becomes a magician helps others

the mind combines from the senses can never claim to be accurate or complete. we have indeed learnt that nothing is in itself what it seems to be to us> but when we speak of dealing with the planets in magick, 7 the reference is usually not to the actual planets, but to parts of the earth which are of the nature attributed to these planets. thus, when we say that nakhiel is the "intelligence" of the sun, we do not mean that he lives in the sun, but only that he has a certain rank and character; and although we can invoke him, we do not necessarily mean that he exists in the same sense of the word in which our butcher exists. when we "conjure nakhiel to visible appearance" it may be that our process resembles creation- or, rather imagination- more nearly than it does callingforth. the aura

he god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the first method is negative. it is the pottingout and watering of a particular flower in the garden, and the exposure of it to the sun. in the third, identity is attained by sympathy. it is very difficult for the ordinary man to lose himself completely in the subject of a play or of a novel; but for those who can do so, this method is unquestionably the best. observe: each element in this cycle is of equal value. it is wrong to say triumphantly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to o

oth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should be perceived, in just the same sense as a man might see the sun. the second part begins with the words "behold! i am yesterday, today, and the brother of tomorrow" the magician should imagine that he is hearing this voice, and at the same time that he is echoing it, that it is true also of himself. this thought should so exalt him that he is able at its conclusion to utter the sublime words which open the third part "behold! he is in me, and i am in hi

properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it is possible to alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geom

ALEISTER CROWLEY MAGICK WITHOUT TEARS

bove stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain to you the meaning of the word "point-event. but love has to be "under will" if it is to be properly directed. you must find your true will, and make all your actions subservient to the one great purpose. rahoor is the sun god; tahuti is the egyptian mercury; kephra is the sun at midnight. about your problems; what i have to do is to try to teach you to think clearly. you will be immensely stimulated by having all the useless trimmings stripped from your thinking apparatus. for instance, i don't think you know the first principles of logic. you apparently take up a more or less christian attitude, but at the

book for free on: www.abika.com 14 i have always kept) was really pertinent to the time when there were actual secrets. but i have published openly all the secrets. all i can do is to train you in a perfectly exoteric way. my suggestion about the weekly letter was intended to exclude this question, as you would be getting full commercial value for anything paid. your questions about the spirit of the sun, and so on, are to be answered by experience. intellectual satisfaction is worthless. i have to bring you to a state of mind completely superior to the mechanism of the normal mind. a good deal of your letter is rather difficult to answer. you always seem to want to put the cart before the horse. don't you see that, if i were trying to get you to do something or other, i should simply retu

s i did myself, in season and out of season, you ought to get a very fair grasp of it in six months. i will now tell you what this method is: as i walked about, i made a point of attributing everything i saw to its appropriate idea. i would walk out of the door of my house and reflect that door is daleth, and house beth; now the word "dob" is hebrew for bear, and has the number 6, which refers to the sun. then you come to the fence of your property and that is cheth- number 8, number of tarot trump 7, which is the chariot: so you begin to look about for your car. then you come to the street and the first house you see is number 86, and that is elohim, and it is built of red brick which reminds you of mars and the blasted tower, and so on. as soon as this sort of work, which can be done in

com 49 his proper path, it is the fault of others if they interfere with him (illustration: if a man like napoleon were actually appointed by destiny to control europe, he should not be blamed for exercising his rights. to oppose him would be an error. anyone so doing would have made a mistake as to his own destiny, except in so far as it might be necessary for him to learn the lessons of defeat. the sun moves in space without interference. the order of nature provides a orbit for each star. a clash proves that one or the other has strayed from its course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help them to find their own paths and pursue them. every man that becomes a magician helps others to d

hing; we merely have to be careful that the terms shall be precisely opposite and equal (0= n- n. this then they did, and began to diagrammatize the universe as the oe s.b. cap "i- a pair of opposites, the yang or active male, and the yin or passive female, principles. they represented the yang by an unbroken, the yin by a broken, line (the first manifestation in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2

ALEISTER CROWLEY MEDITATION

is much interested. we have the popular phrase "revolving a thing in the mind; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. so long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. if the earth ceased to spin round the sun, it would at once fall into the sun. the moment then that the student takes a simple subject- or rather a simple object- and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to pla

tter of clear observation and good judgment expressed in the simplest way. for this reason none of the great events of history (such as earthquakes and battles) have been well described by eye-witnesses, unless those eye-witnesses were out of danger. but even when one has become accustomed to dhyana by constant repetition, no words seem adequate. one of the simplest forms of dhyana may be called "the sun" the sun is seen (as it were) by itself, not by an observer; and although the physical eye cannot behold the sun, one is compelled to make the statement that this "sun" is far more brilliant than the sun of nature. the whole thing takes place on a higher level. also the conditions of thought, time, and space are abolished. it is impossible to explain what this really means: only experience

n<altar. for this altar must embody the magician's knowledge of the laws of nature, which are the laws through which he works. he should endeavour to make geometrical constructions to symbolize cosmic measurements. for example, he may take the two diagonals as (say) the diameter of the sun. then the side of the altar will be found to have a length equal to some other cosmic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another. each magician should work out his own system of symbolism- and he need not confine himself to cosmic measurements. he might, for example, find some relation to express the law of inverse squares. the top of the a

of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents both kether and malkuth, the first and the last, the one and the many, since in this oil they are one. these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do s

s the devil is said to be able to disguise himself as an angel of light. under the strain of a magical vow this is too terribly the case. no normal human being understands or can understand the temptations of the saints. an ordinary person with ideas like those which obsessed st. patrick and st. antony would be only fit for an asylum. the tighter you hold the snake (which was previously asleep in the sun, and harmless enough, to all appearance, the more it struggles; and it is important to remember that your hold must tighten correspondingly, or it will escape and bite you. just as if you tell a child not to do a thing- no matter what- it will immediately want to do it, thought otherwise the idea might never have entered its head, so it is with the saint. we have all of us these tendencies

ALEISTER CROWLEY SEPHER SEPHIROTH

e holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silence hmwd a footstool mwdh to swell

d hnq 156 the number of letters in each tablet of enoch: 12 13 babalon: the victorious queen (lit. ggate of the gods h; see liber 418) n(l)b)b the tabernacle of the congregation (lev. 1:1) d(wm lh) a viper h(p) locked [door; shod, wearing shoes lw(n fowl pw( zion nwyc limpid blood lwlc crying aloud (the city of hadar (see 209, referred to binah in i.r.q. 994; cf. s.d. 4:19) w(p 157 the setting of the sun hmx ymwdmd was angry, enraged; anger p(z the beard (s.d. cap. 2; lingam (qnz) nqz hidden; wonderful )lpwm female; yoni hbqn demon; injurer qyzm 158 arrows mycyx to suffocate qnx balances (ch) nynz)m eternal, perpetual, enduring yxcn 159 surpassing whiteness (see 934 )nycwb point hdqn 160 thine eyes (pl; gnot h written; see 150& i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a

; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+

ww; cf. 628 and 643 :r:w) male and female created [they them (gn. 1:27) m)rb hbqnw rkz a day of feast *bw+ mwy 634 worn-out; beggars *mykd 635 son of the dawn: the morning star, lucifer rx# nb llyh three h#l# unto them *mhl adonai the king: a divine name of malkuth (cf. 65& 361 *klm ynd) 638 the breaker; dream (n& v *mlx bread (ps. 78:20= mlx, by metathesis *mxl 639 tree of knowledge t(dh c( 640 the sun: the sphere of sol #m# the cup of consolations mymwxnt swk palm of the hand; palm tree rmt water (alternative spelling of mem, 90 *mm thine eyes (pl; gnot h written; see 150& i.r.q. 652 *kyny( thy face (ez. 3:8 *kynp 641 a body clothed in purple trm) lights (defective; s.d. 3:26) tr)m gods *myl) 642 the splendour of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw;

ALEISTER CROWLEY TAO TEH KING

, and see it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf

ALEISTER CROWLEY THE BANNED LECTURE

seless to speculate. the one thing of which i feel certain is that 800 children is a lot. i don t know over how many years these practices were supposed to have spread. as i think you must all feel sure by now, i know nothing whatever of my subject. but scientific experiment in those days was always a very prolonged operation. they thought nothing of exposing some unknown substance to the rays of the sun and moon for periods of three months at a time, in the hope that in some mysterious way the first stage of some dimly visaged operation might be satisfactorily accomplished. and even if they sacrificed a child every day, it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obv

ALEISTER CROWLEY THE HEART OF THE MASTER

hese diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain b

the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain by their own fear, their fault of faith in deeming that the sun- or any star- could die. and now i, who had only felt the fear of that figure, feel the fascination. i understand that he- whoever, whatever he may be- is he for whom we all so long had waited. as i fix my eyes upon it, i become aware that its blackness against the light of the star is only relative; and as i gain confidence in my sight, that darkness goes. the figure is a prism of pure cr

dy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine abou

of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing too small, or too great, or too low, or too high

o be found, more openly than to say: it is cut from the living rock of the middle point of the summit of an high mountain apart, the range jebelel- asharah. the heart of the master get any book for free on: www.abika.com 16 now being brought after many days into a place where light was, being shed through a carven screen of topaz, graved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ea

ALEISTER CROWLEY THE I CHING

e kieh hexagram fire of moon- kieh: loosing; if all's won, return and rest. if partial gain, quick action will be best. begin to loosen- straight and clear the way. rid fields of foxes; fill the golden quiver. beggars on horseback tempt the brigand's play. stand not to oppose the friends come to deliver. remove all wrong; then all men own thy sway. the prince the falcon on the wall shall slay. 41 the sun hexagram earth of water- sun: diminution; be sincere; the price is not the measure of the sacrifice. leave business to help friends, but yet be wary! guard against action; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well served by friends o'dignitary. 42

est victories there! alone, art helpless; call thy right ally; with him, even small prayers earn heaven's swift reply. baffled, yet struggling, thou shalt cease to sigh. success excuses boldness; recollect then to be firm in virtue and correct! weep for thy loneliness- but still aim high! 46 the shang hexagram yoni of air- shang: the ascent; go seek the lofty one! and in the south give worship to the sun! make thyself welcome with the great; aim high! small gifts are sweetened by sincere good will. but empty cities- art thou bold to fill? the king rewards thy true sincerity; ascend the stairs with proper dignity. firm right maintain, though blind the silent sky! 47 the khwan hexagram water of moon- khwan: straitened and distressed; the great man acts. but rhetoric is far removed from facts

hexagram sun of earth- lu: stranger, firm right conduct may unravel most of the tangles incident to travel. mean men by menial toil increase their woe; well lodged, served, monied men more easy go. his house on fire, his servants fled 'ware danger. though rich, armed, rested, still set caution ranger! good manners, self effacement with the throw; while arrogance and violence hurt the stranger. 57 the sun hexagram air of air- sun: wood, wind; mark their subtly suave persistance! elastic ease, the line of least resistance. infirm of purpose, learn the soldier's way. ask humbly of the gods to guide thy course! violent excess of struggle breeds remorse. wide forethoughts and shrewd tactics pledge thee prey. with steady, easy strokes apply thy force. fear, indecision, sap the last resource. 58

ALEISTER CROWLEY THE LAW OF LIBERTY

all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june

ALEISTER CROWLEY THE LOST CONTINENT

cial stigma. it was the birth of a girl child without this mark which raised her mother to the rank of goddess, and ended the terrestrial adventure of the atlanteans, as will presently appear. of the ethics of this people little need be said. their word for 'right' is 'phph' made by blowing with the jaw drawn sharply across from left to right, thus meaning 'a spiral life contrary to the course of the sun. we may assume it as 'contrary "whatever is, is wrong" seems to have been their first principle. legs were 'wrong' because they only carry you five miles in the hour: let us refuse to walk; let us ride horseback. so the horse is 'wrong' compared to the train and the motor-car; and these are 'wrong' to the aeroplane. if speed had been the atlantean's object, he would have thought aeroplanes

also a 'listener, three men who took turns to sit upon the highest peak, above the 'light- screens, and whose duty it was to give the alarm if any noise disturbed atlas. on their report that high priest charged with active governorship would take steps to ascertain and destroy the cause. the 'light-screens' spoken of were a contrivance of laminae of a certain spar such that the light and heat of the sun were completely cut off, not by opacity, but by what we call 'interference. in this way other subtle rays of the sun entered the 'house, these rays being supposed to be necessary to life. these matters were the subjects of the deepest controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens should be put in position d

est controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens should be put in position during moonlight, instead of being opened at sunset, as was the custom. this, however, was never attempted, the great mass of the people being devoted to the moon. others wished full sunlight, the aim of atlas being (they thought) to reach the sun. but this theory contradicted the prime axiom of attaining things through their opposites, and was only held by the lower classes, who were not initiated into this doctrine. the 'houses' of atlas were carved from the living rock by the action of zro in its seventh precipitation. enormously solid, the walls were lofty and smoother than glass, though the pavements were rough and broken almos

heir land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which resulted in the formation of neptune. his task on any given planet was therefore to overturn the laws of nature on that planet, thus mastering it sufficiently to enable him to make the leap to the next planet inward. exactly how and in what sense the leap was made remains obscure, even to the heirs

tuck to it. all this was the foundation of much magical theory, and on these purely psychological researches was based the whole magical practice 'there is no god' was a commonplace. it only implied that the mind was wrong to try to conceive within it what was by definition without it. to set limits to anything whatever seemed to them the greatest of crimes, the exact opposite of the true path to the sun. the practical side of magic was for the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atlas were as great, and the advantages incomparably greater. the whole archipelago was a laboratory. there was no question of the 'cost of research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is ent

the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus

f incarnations. it disposes of "evil" and the origin of evil; without denying reality to "evil, or insulting our daily observation and our common sense. i here quote (with one or two elucidatory insertions) the original note originally made by me on this subject. may 14, 1919, 6.30 p.m. all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, when we get to the sun, we get that immense, extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom, fortified with that memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and b

occasions. each 'star' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formula

a rough and ready way, that is more or less the case. but if it should occur that the length of things in general were halved or doubled, we could not possibly be aware of the other so-called laws of nature. we have no means so-ever of determining even so simple a matter as to whether one of two events happens before or after the other. let us take an instance. it is well known that the light of the sun requires some eight minutes to reach the earth. simultaneous< weh note: sic. this is page 51 in eddington, op. cit. 1920 edition, 1959 reprint "the denial of absolute simultaneity is a natural complement to the denial of absolute motion" phenomena in the two bodies would there

ALEISTER CROWLEY THE OTO GNOSTIC MASS

o his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the earth; and in one air the nourisher of all that breathes. and i believe in one earth, the mother of us all, and in one womb wherein all men are begotten, and wherein they shall rest, mystery of mystery, in her name babalon. and i believe in the serpent and the lion, mystery of mystery, in his name baphomet. and i believe in one gnostic and catholic church of light, life, love and

, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitential mu

and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the r

t--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. le

while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal position when standing, unless other direction is given. v of the office of the collects which are eleven in number the sun the deacon: lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us

ALEISTER CROWLEY THE QABALAH

in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totalit

these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any

actory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is air, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by

ross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool= sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice= thy kingdom s fortune is in the balance. crp the blasted tower, the sun, the last judgement= ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn t take two minutes; and belshazzar would have exalted us above d

ontaining the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of nothing, the qabalist smiles back the sublime retort, with these methods one did make

ALEISTER CROWLEY THE SWORD OF SONG

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

n english. autobiography of bard. lehrjahre. wanderjahre. the magician of paris. how clever i am! to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. w

400 this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration s midnight flower! 405 after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one 410 thing at a time suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing wi

amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, 435 the abundant imminence of li

of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tabernacle must be filled; shaw and the human must have their superhuman companion (this is not a scale: pithecanthropoid innuendo is to be deprecated) till now as i write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian leanings: a healthy tone (we say) pervades his work. never believe it! the sex problem is his speciality; a morbid decadence (so-called) is hidden i th heart o th rose. in ot

ALEISTER CROWLEY EQ I 1

ns, i am afraid, were now tuned far above the ordinary. it was in chelsea, high up, in a rickety old house overlooking a dingy road and barges drawn up on the slimy, fetid mud-banks. and yet, even here, romance was present for the romantic; the fog-wreaths curling over the river clothed the houses opposite in soft mystery, as if they had been draped in blue samite, and through the water-laden air the sun glowed round and red as a fiery wheel of pha ton's chariot. the room was very bare; by the broad low window stood a large deal table crowded with instruments and glasses; strong electric lamps on the right and left testified to the prolonged labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off by a cheap japanese

d labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off by a cheap japanese paper- screen. the whole of the wall between 59 the bed and the window was furnished with pine-shelves, filled with books; everything was neat, but the room seemed friendless and cold in the thick, damp air. there we sat and talked together, till the sun slid out of sight and the fog thickened and night came on: there our acquaintance, so strangely begun, grew to friendship. before we went to dinner, the old man had shown me the portraits of his two daughters and a little miniature of his wife, who had died fifteen years before. it was the first of many talks in that room, the first of many confidences. bit by bit, i heard the whole of mr

e and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give

ence of learning how not to say "yes" until you know that it "is" yes, and how not to say "no" until you know that it "is" no. it is the all-important word of our lives, the corner- stone of the temple, the keystone of the arch, the flail that beats the grain from the chaff, the sieve through which falsehood passes and in which truth remains. it is, indeed, the poise of the balance, the gnomon of the sun-dial; which, if we learn to read aright, will tell us at what hour of our lives we have arrived. through the want of it kingdoms have fallen into decay and by it empires have been created; and its dreaded foe is of necessity "dogma" 150 directly a man begins to say "yes" without the question "why" he becomes a dogmatist, a potential, if not an actual liar. and it is for this reason that we

s patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, t

ALEISTER CROWLEY EQ I 5

n the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it sha

y in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality

for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motion; and hb:resh is the sun, or organised and moving system of orbs. the three letters of hb:resh hb:vau hb:aleph thus repeat the three ideas. the nature of hb:resh hb:vau hb:aleph is thus analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundom. it will be noticed that every number and letter has its "correspond

h frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in "777. thus hb:aleph in the yetziratic world is "air" by tarot "the fool" and by signification "an ox" thus we have the famous i.n.r.i= hb:yod, hb:nun, hb:resh, hb:yod= virgo, scorpio, sun, virgo; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death, and resurrection of christ; and further the sings of mourning of the mother, triumph of the destroyer, and rising of the son, give by sh

e light of the cross. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. mna. the hanged man, death, the fool "sacrificed to death by thy folly" 93 thkl. the universe, the wheel of fortune, justice "thy kingdom's fortune is in the balance" prsh. the blasted tower, the sun, the last judgment "ruined is thy glory, and finished" but we cannot help thinking that this exegesis must have been very hard work. we could more easily read mna. to sacrifice to death is folly. thkl. thy kingdom shall be fortunate, for it is just. prsh. the tower of thy glory shall endure until the last day. there! that didn't take two minutes; and belshazzar would have exalted us above

ALEISTER CROWLEY EQ I 5

dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled. let not her be put to shame that lieth among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the bee must rob thee of thy honey, and thou must fall into the dusk of things. amen and amen. verily the light is hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba

d and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; bu

found an overflowing lamentation. and now on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory;

adeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they

vine ones like a scroll, and fashion therefrom a star. yet must thou blot out the star in the heart of hadit. 26 for the blood of my heart is like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty is the sun; mighty is the moon; mighty is the voice of the ever-living one, and the echoes of his whisper are the thunders of the dissolution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i

ALEISTER CROWLEY EQUINOX EQ I 1 2

it is terribly annoying, in a sense, because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found

but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra "my god, my god, why hast thou forsaken me? and i hav

a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some s

y mind to think cleanly and express beautifully. am i to prostitute myself for a handful of bread? i swear by thyself, o thou who art myself, that i will not write save to glorify thee, that i will write only in beauty and melody, that i will give unto the world as thou givest unto me, whether it be a consuming fire, or a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a s

on with thee. so therefore perinde ac cadaver i await thee. 12.43. i wrote, by the way, on some previous day (iv. 12.57 a.m. that i used the supreme formula of awaiting. ridiculous mouse! is it not written in the book of the 74 heart that is girt about with the serpent that "to await thee is the end, not the beginning" it is as silly as rising at midnight, and saying,"i will go out and sleep in the sun. but i am an irishman, and if you offer me a donkey-ride at a shilling the first hour and sixpence the second, you must not be surprised at the shrewd silliness of my replying that i will take the second hour first. but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to ch

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. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that he shall find no more our beautiful things- there are lovely gates in florence that i fear he will carry away. 207 we have tried to bind him with song and with old customs, but they only held him for a little while, and he has always smitten us and mocked us. when he is blind he

e mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sh

at crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is ab

and the spouting of volcanoes; sometimes ethics flouts evolution and we are turned into artificial ponds and ornamental serpentines; yet upon other times it hastens our course and gives us good doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to ob

nly once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways of god are inscrutable and past finding out. thus the unobtainable tempts us, and the little segments of god that we see become to us the fiercest and most terrible of the dog-faced demons which seduce us from the path. he is always at our elbow, whispering, tempting, jeering, advising and helping us; he it is that casts despair upon us when we hav

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corched "his fundamental basis? the literary guide and rationalist review, 1908-9. monthly, 2"d. of all the lame ducks that crow upon their middens under the impression that they are reincarnations of sir francis drake, i suppose that the origin-of-religion lunatics are the silliest. 386 listen to charles callow-hay on stonehenge! here's logic for you "stonehenge is built in the form of a circle "the sun appears to go round the earth in a circle" argal "stonehenge is a solar temple" or, for the minor premiss "eggs are round" argal "stonehenge was dedicated to eugenics" listen to johnny bobson on cleopatra's needle "the needle is square in section "the old egyptians thought the earth had four corners" argal "the needle was built to commemorate the theory" or, even worse "the needle is squar

ath quicken, the eyes strain, the foot- not a word of the struggle not to show impatience, the tenseness of the whole being of a man! no! this is indeed a glimmering ghost, a bloodless, vacant phantom. note, too, the degradation of the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in heaven at high noon to a farthing dip. the vision is accurate enough; but the point of view is throughout that of a flunkey, of a tradesman, of a gelded toady, of a stewed prune! so too the very perfection of form which marks tennyson is a shocking fault, a guide to the governess' mind of the creature. he is so determined to keep all the rules that he 395 utterly breaks the first (and l

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ve failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained observation, has always been a mass of error. spiritual experience, interpreted in the terms of intellect, is distorted; just as sunrise shows the grass green and the sea blue. both were invisible until sunrise; yet the diversity of colour is not in the sun, but in the objects on which its light falls, and their contradiction does not prove the sun to be an illusion. 4. we shall correct mysticism (or illuminism) by science, and explain science by illuminism. v 1. we have one method, that of science. 2. we have one aim, that of religion. vi there was once an inhabitant in a land called utopia who complained to the water company that his water

i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tip

ks, it merely exaggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars" and then, of course, i remembered that this ceremonial intoxication constitutes the supreme ritual of all religions. first, however, it was necessary to determine the normal action of the drug upon my particular organisation. there are various preparations of "cannabis indica" all alike in this, that their action is so uncertain as to be not easily or su

ie is turning thought out to grass; meditation is putting him between the shafts. the so-called poet with his vague dreams and ideals is indeed no better than a harmless lunatic; the true poet is the 49 worker, who grips life's throat and wrings out its secret, who selects austerely and composes concisely, whose work is as true and clean as razor-steel, albeit its sweep is vaster and swifter than the sun's! the discursive prattle of such superficial twaddlers as longfellow and tennyson is the most deadly poison of the mind. all this is true enough in the merest exoteric necessity of adult civilisation. but if we are to go further into the nature of things, to dive deeper than the chemist, soar higher than the poet, look wider than the astronomer, we must furnish ourselves with a blade of s

sh belong to the group. it is not just to suppose that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less

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ward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me f

h, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every sp

f will: by the powers of number and name: by the powers of colour and form: by the powers of sigil and seal: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! a

light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i h

e for evermore, and hold the keys of hell and of death! for i know that my redeemer liveth; and that he shall stand at the latter day upon the earth. i am the way: the truth and the life: no man cometh unto the father but by me. i am purified: i have passed through the gates of darkness unto light! i have fought upon earth for good: i have finished my work: i have entered into the invisible! i am the sun in his rising: i have passed through the hour of cloud and of night! i am amoun, the concealed one: the opener of day am i! i am osiris onnophris, the justified one. i am the lord of life triumphant over death: there is no part of me that is not of the gods: i am the preparer of the pathway, the rescuer unto the light! i am the reconciler with the ineffable! i am the dweller of the invisib

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o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green earth to the skies; the hush of noontide dies, song rises from the land_ and scarlet, naked, splendid, glow out the radiant skies

fore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acuteness into the earth, and as a sower casteth his seed into the furrows of the plough, do thou beget upon me these a

15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars, surging above the arch of the firmament; i swear to thee by the mane

thee by the twelve beseechments and by the unity thereof. 1. o thou mighty god, make me as a fair virgin that is clad in the blue-bells of the fragrant hillside; i beseech thee, o thou great god! that i may ring out the melody of thy voice, and be clothed in the pure light of thy loveliness: o thou god my god! 2. o thou mighty god, make me as a balance of rubies and jet that is cast in the lap of the sun; i beseech thee, o thou great god! that i may flash forth the wonder of thy brightness, and melt into the perfect poise of thy being: o thou god my god! 3. o thou mighty god, make me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou go

off my infant wrappings and leap forth as an armed warrior in steel. 2. o thou snake of misty countenance, whose braided hair is like a fleecy dawn of swooning maidens; hunt me as a fierce wild boar through the skies, so that thy burning spear may gore the blue heavens red with the foaming blood of my frenzy. 3. o thou cloudy virgin of the world, whose breasts are as scarlet lilies paling before the sun; dandle me in the cradle of thine arms, so that the murmur of thy voice may lull me to a sleep like a pearl lost in the depths of a silent sea. 4. o thou wine-voiced laughter of fainting gloom, who art as a naked faun crushed to death between millstones of thunder; make me drunk on the rapture of thy song, so that in the corpse-clutch of my passion i may tear the cloud-robe from off thy sw

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al. a sparrow's fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no mo

ng below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marsyas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there's an end of all? marsyas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas

it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb; its only cry the shriek of its last agony! olympas. surely it struggles. marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that whi

om me. not without pain! they slew my child, dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsya

annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not

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the end of this long chapter, let us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distance from our last halting-place seems so short, not on account of our idleness, but because of the many twists and turnings that the road has taken since we left our last camp below, when the sun was rising and all was golden with the joy of great expectations. for, in truth, we have progressed many a weary league, and from this high spot are apt to misjudge our journey, and belittle our labours, as we gaze down the precipitous slope which sweeps away at out feet. in the last two years and a half p. had journeyed far, further than he at this time was aware of; and yet the goal of h

and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus

double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low be

his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and

ed therein. his body was the mighty sea itself, and it bore the scars of crucifixion that had made it two score times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is

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ly hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking

s and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there spor

es like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 1

rong stallion steers, to tear asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but boors on arthur rails that never a knight is worth but one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes might be found.2 21 2weh note: see "confessions. this refers to that portion of crowley's life spent at boleskine as alastor, the "spirit of solitude

ed he a darkling weird, 22 and smote his bosom murderous. his nails like eagles' claws were grown; his eyes were wild and dull; but thus sir lancelot spake "thy deeds atone by knightly devoir" he returned that "while the land was overgrown with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede

ALEISTER CROWLEY EQUINOX EQ I 4

e of the darkness, 21 how shall i have speech of thee, who know not thy speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the un

ere is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne

nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the

ointed out in ch ndogya, 8. 1. 6. he who departs from this world without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star

e of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path o

ALEISTER CROWLEY EQUINOX EQ I 6 2

, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let

in wonderment" sphinx. neither by sloth nor by activity may even my secret be attained. neither by emotion nor by reason may even i be understood. how then should ye come to the centre of the wheel? hermanubis. mother of mystery, what is thy position on olympus? sphinx. upon the rim of the wheel. c.i.c.t. feeling, and thought, and ecstasy are but the cerements of me. thrown off like planets from the sun ye are but satellites of the one. but should your revolution stop ye would inevitably drop headlong within the central soul, and all the parts become the whole. sloth and activity and peace, when will ye learn that ye must cease? typhon. how should i cease from lethargy? hermanubis. how should i quench activity? sphinx. how should i give up ecstasy? c.i.c.t. what shines upon your foreheads

to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io!

and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto

ing mountains were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capr

ALEISTER CROWLEY EQUINOX EQ I 6

u shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof sha

rowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet

tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, 31 giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of

the sun, facing west, 31 giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing north, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of t

re of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden

ALEX SANDERS THE KING OF THE WITCHES

witches in britain who will have nothing to do with his movement because he disregards this rule. some believe that talking about one's powers diminishes them, but alex and his followers put this down to superstition. pptnbix. btmtttbts' altnbat the witches' year begins at midnight on 20 december when the cauldron is wreathed with holly, ivy and mistletoe and the ritual symbolizes the rebirth of the sun. candlemas, on i february, is devoted to mass initiations. the spring equinox on 20 march is the major fertility sabbath. beltane,or may eve sabbath, on 30 april, another fertility sabbath but not so important as the equinox. midsummer night festival, the summer solstice, is on 21 june and is a social occasion when witches from some distance band together. august eve or lammas festival beg

o leave the room. he goes to the altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the power to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse-the elder must keep his back to them and walk round the circle and out of the room while the couple remain within the circle. the couple have sexual relations and, in the eyes of the witches, this is just as much a marriage as the handfasting

ALEXANDRIAN BOOK OF SHADOWS OCCULT

- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan rede fulfill- an it harm none, do what ye will. notes very well known (public domain. wcc has it. published in rhuddlwm gawr's the way. published in an pamphlet call

d included in gbg's text c. esbat ritual needs: l everything needed to cast a circle, l wand, scourge, priestess' athame l priest, priestess here is the sequence of modules in a standard esbat ritual. l cast circle l (optional: rare) declaim ancient call l drawing down the moon l charge l (optional: rare) hp declaims ancient call l great god cernunnos invocation (generally omitted if drawing down the sun) l witches' rune (or other circle chant, eg. ancient call) l cone of power l insert optional circle work here (eg. sabbat ritual) l wine blessing l cake blessing l relax and chat; coven business discussion, teaching, etc. l close circle notes a "standard" bos usually lists its owner's standard modules so that they follow each other, and optional pieces are probably given seperately with no

e altar, as the hps stands in the south with the coveners in a circle, alternately man and woman, about the cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrow

rated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou a guiding star above us, be thou a smooth path beneath us; kindle thou within our hearts a flame of love for our neighbours, to out foes, to our friends, to our kindred all, to all men on the broad earth; o merciful son of cerridwen, from the lowliest thing that liveth, to the name which is highes

andles are on the altar with a wreath of spring flowers. quarter candles are green. hps leads the coven, riding poles if possible, about the covenstead with a quick, trotting step, singing: all: o do not tell the priests of our art, for they would call it sin; but we will be in the woods all night, a-conjuring summer in. and we bring you good news by word of mouth, for woman, cattle and corn, for the sun is coming up from the south with oak and ash and thorn. a ring dance follows after which the high priestess casts the circle. high priest draws down the moon upon the high priestess. all are purified in sacrifice before her. she then purifies the high priest at her own hands. all partake of cakes and wine followed by feasting and dancing and singing and the great rite, if at all possible

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

void technical terms, because they are used by one school of thought to mean one thing, and by another for something different. if we can find a word similar in intent, yet not tied to any particular line of thought, we may find fresh light thrown upon our problem. attraction and repulsion in the solar system is but the discriminating faculty of the atom or of man demonstrating in the planets and the sun. it will be found in atoms of all kinds; we can call it adaptation, if we so choose, or the power to grow and to adapt the unit to its environment through the rejection of certain factors and the acceptance of others. it shows itself in man as free will, or the power to choose, and in the- 7- the consciousness of the atom copyright 1998 lucis trust spiritual man it can be seen as the tende

, active through its own internal make-up, and giving off energy or heat or radiation" therefore, an atom is (as lord kelvin in 1867 thought it would ultimately turn out to be) a "vortex ring" or centre of force, and not a particle of what we understand as tangible substance. this ultimate particle of matter is now demonstrated to be composed of a positive nucleus of energy, surrounded just as is the sun by the planets with many electrons or negative corpuscles, thus subdividing the atom of earlier science into numerous lesser bodies. the elements differ according to the number and arrangement of these negative electrons around their positive nucleus, and they rotate or move around this central charge of electricity as our planetary system rotates around the sun. professor soddy, in one of

of influence. this may sound like a wild speculation, yet, judging from analogy, there may perhaps be within the planetary sphere an entity whose consciousness is as far removed from that of man as the consciousness of man is from that of the atom of chemistry. this thought can again be carried still further, till it includes the atom of the solar system. there, at the heart of the solar system, the sun, you have the positive centre of energy, holding the planets within its sphere of influence. if you have within the atom, intelligence; if you have within the human being, intelligence; if you have within the planet, an intelligence controlling all its functions, may it not be logical to extend the idea and predicate a still greater intelligence back of that larger atom, the solar system?

development of will or purpose, lies unity, the- 54- the consciousness of the atom copyright 1998 lucis trust oneness of the subjective life, and the eventual recognition that within the form, and in the form only, lies separation and differentiation. the ancient books of the east point out, in considering this subject, that the seven stars of the great bear, the seven stars of the pleiades, and the sun sirius, have a very close connection with our solar system, and that they hold an intimate psychic magnetic relation to our solar logos. we have seen that the goal for the atom of substance is self-consciousness; and that for the entity who is evolving through a planet, the goal may be god consciousness. now, of course, when you consider the solar logos words fail, yet for him also there m

there may be an equal amount of truth in their teaching about the constellations. perhaps in the stars that we can see in the distant heavens, and in the life that is evolving within them, we have the objective of our solar logos, and the influences that are flowing towards him, attracting him towards them, and making him, in due course of time, radio-active. in the eastern books they say that in the sun sirius lies the source of wisdom, and that the influence or the energy of love emanates from there. then they say that there is a constellation that is even more closely connected with our solar logos, the reason being that he is not, as yet, sufficiently evolved so that he can respond completely to sirius, but he can respond to the influence of the seven sisters of the pleiades. this grou

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ating the strength of the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 19

this will become more apparent as we proceed. secondly, that these forces, demonstrating in our planetary scheme through those great personalities who compose the hierarchy, link it and all that it contains with the greater hierarchy which we call solar. our hierarchy is a miniature replica of the greater synthesis of those self-conscious entities who manipulate, control, and demonstrate through the sun and the seven sacred planets, as well as the other planets, greater and smaller, of which our solar system is composed. thirdly, that this hierarchy of forces has four pre-eminent lines of work: to develop self-consciousness in all beings. the hierarchy seeks to provide fit conditions for the development of self-consciousness in all- 14- initiation, human and solar copyright 1998 lucis tru

ower of sound. this leads to their silence where the average man would speak, and their speaking where the average man is silent. when men have grasped the four facts here enumerated, and they are established as acknowledged truths in the consciousness of the race, then may we look for a return of that cycle of peace and rest and righteousness which is foretold in all the scriptures of the world. the sun of righteousness will then arise with healing in his wings, and the peace which passeth understanding will reign in the hearts of men. in dealing with this matter of the work of the occult hierarchy, in a book for the general public, much must be left unsaid. the average man is interested and his curiosity is aroused by reference to these personalities, but men are not yet ready for more t

ee. cosmic influences and solar initiations. all that can be done here in dealing with this profound subject is to enumerate briefly some of the cosmic influences which definitely affect our earth, and produce results in the consciousness of men everywhere, and which, during the process of initiation, bring about certain specific phenomena. first and foremost is the energy or force emanating from the sun sirius. if it might be so expressed, the energy of thought, or mind force, in its totality, reaches the solar system from a distant cosmic centre via sirius. sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. during initiation, by means of the rod of initiation (acting as a subsidiary transmitter and as a power

s he sees the glory of his perfected egoic group; later the radiance which pours forth from the ray which carries on its bosom the perfected sons of men of one particular colour and type; later again he gets a glimpse of the perfection of that great being who is his own planetary logos, until finally the perfection of all beauty and the radiance which includes all other rays of light is revealed, the sun shining in his strength, the solar logos at the moment of consummated purpose. chapter xiii the rods of initiation the rods of initiation are of four kinds: 1. cosmic, used by a cosmic logos in the initiations of a solar logos and of the three major planetary logoi. 2. systemic, used by a solar logos in the initiations of a planetary logos. with cosmic initiation we have naught to do; it c

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

have intensified their fundamental nature, and be spiritual fire plus the fire manasic. the internal fire of matter is called in the secret doctrine "fire by friction" it is an effect and not a cause. it is produced by the two fires of spirit and of mind (electric and solar fire) contacting each other through the medium of matter. this energy demonstrates in matter itself as the internal fires of the sun, and of the planets and finds a reflection in the internal fires of man. man is the flame divine and the fire of mind brought into contact through the medium of substance or form. when evolution ends, the fire of matter is not cognisable. it persists only when the other two fires are associated, and it does not persist apart from substance itself. let us now briefly recognise certain facts

oductive of all forms of life. it is the inherent warmth that causes all fertilisation, whether human, animal, or vegetable. active or radiatory fire retains in life and causes the evolution of all that has evolved into objectivity by means of latent fire. planetary, or the heavenly men: what is laid down anent the system, as a whole, can be predicated of all planets which in their nature reflect the sun, their elder brother. human, or the microcosmic man: human latent fire, the heat interior of the human frame causes production of other forms of life, such as 1. the physical body cells. 2. organisms nourished by the latent heat. 3. the reproduction of itself in other human forms, the basis of the sex function. human radiatory, or active fire, is a factor as yet but little comprehended; it

n close connection with certain central ganglia, wherever located, and having a special association with the spleen [chart i evolution of matter] in the etheric body, which is an exact replica of its denser counterpart, we have the organ of active or radiatory fire, and, as is well known, the vehicle of prana. its function is to store up the rays of radiatory light and heat which are secured from the sun, and to transmit them, via the spleen, to all parts of the physical body. hence in the future it will come to be recognised that the spine and the spleen are of the utmost importance to the physical well-being of man, and that when the spinal column is duly adjusted and aligned, and when the spleen is freed from congestion and in a healthy condition, there will be little trouble in the den

nly deal with the latent interior fire of the a. sun. b. planet. c. man. d. atom. we must remember that in both the astral and the mental sheaths there exist the counterparts of the centres as found in the physical body. these centres concern matter and its evolution. one fundamental statement can be laid down anent the internal fires of all these four (sun, planet, man, and atom: there exists in the sun, in the planet, in man, and in the atom, a central point of heat, or((if i might use so limiting and inappropriate a term) a central cavern of fire, or nucleus of heat, and this central nucleus reaches the bounds of its sphere of influence, its ring-pass-not by means of a threefold channel.17(16) a. the sun. within the sun, right at its very heart, is a sea of fire or heat, but not a sea o

nel.17(16) a. the sun. within the sun, right at its very heart, is a sea of fire or heat, but not a sea of flame. herein may lie a distinction that perhaps will convey no meaning to some. it is the centre of the sphere, and the point of fiercest internal burning, but has little relation to the flames or burning gases (whatever terms you care to use) that are generally understood to exist whenever the sun is considered. it is the point of fiercest incandescence, and the objective sphere of fire is but the manifestation of that internal combustion. this central heat radiates its warmth to all parts of the system by means of a triple channel, or through its "rays of approach" which in their totality express to us the idea of "the heat of the sun" 1. the akasha, itself vitalised matter, or sub

ALICE A BAILEY05 THE LIGHT OF THE SOUL

oned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. these are the externalities which hinder the light of the inner god from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun" the inherent nature of the lives which constitute these active versatile forms has hitherto proved too strong for the soul (the christ within, as the christian puts it) and the soul-powers have been prevented full expression. the instinctual powers of the "animal soul" or the capacities of the aggregate of lives which form the sheaths or bodies, imprison the real man and limit his powers

n we shall have a simplification of the present confusion. in an old book written for disciples of a certain degree these words occur and are of value to all probationary and accepted disciples. the translation gives the sense, and is not literal- 15- the light of the soul copyright 1998 lucis trust "let the one who looks out take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8

fied, or "the water will be spilt and the bowl be shattered" because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is great. thus the "first shall be last and the last shall be first" and the hare and the tortoise meet at the goal. 23. by intense devotion to ishvara, knowledge of ishvara is gained. ishvara is the son in manifestation through the sun. this is the macrocosmic aspect. ishvara is the son of god, the cosmic christ, resplendent in the heart of each of us. the word "heart" is- 30- the light of the soul copyright 1998 lucis trust here used in its occult connotation. the following correspondences may be found illuminating and should be studied with care. aspect quality centre macrocosm spirit. father. monad. will. head. centra

n of god, the cosmic christ, resplendent in the heart of each of us. the word "heart" is- 30- the light of the soul copyright 1998 lucis trust here used in its occult connotation. the following correspondences may be found illuminating and should be studied with care. aspect quality centre macrocosm spirit. father. monad. will. head. central spiritual sun. soul .s on .e go .l ove. heart. heart of the sun. body. holy spirit. personality. active intelligence. throat. physical sun. ishvara is the second aspect, and therefore the real meaning of this sutra is that through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be

f pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in the vibrant centre eventually. when it shines forth perfectly within the wheel then that centre has perfectly awakened. 6. certain of the qualities of the sun are the qualities of the centres- 51- the light of the soul copyright 1998 lucis trust a. quality of the solar plexus. warmth. b. quality of centre at base of spine. kundalini fire. c. quality of the ajna centre between the eyebrows. illuminating light. d. quality of the head centre. cold light. e. quality of the sacral centre. moisture. f. quality of the throat centre. red light. g. quali

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

that of the son of god. these three friends are symbols of the threefold lower man. the name meschach means "agile" a faculty of the discriminative mind, the mental body. shadrach means "rejoicing in the way" and- 40- from intellect to intuition copyright 1998 lucis trust describes the transmutation of the emotional body, and the turning of the desire towards the way: abednego means "a servant of the sun" and thus emphasizes the fact that the sole function of the physical body is to be the servant of the son (sun, of the ego or soul (see daniel iii, 23-24. there is no escaping the fiery furnace, but the reward is commensurate with the trial. the significance of the second requirement, spiritual reading, must also be grasped. the word, to "read" is very obscure in its origin, and philologis

that temporarily, at any rate, nothing can touch or hurt. figuratively, the feet are fleet to speed to the beloved, and the interplay between the lover and the loved one is great, but always there is the sense of duality, of something other or beyond that which has been reached. this must be held in consciousness as long as possible or else the ecstatic vision will disappear, the clouds will veil the sun, and the world, with all its cares, will obscure the heavens. we are told in mysticism that ecstasy, physically considered, is trance. it is a state of rapture, and can be either good or bad. evelyn underhill quotes father malaval as follows "the great doctors of the mystic life teach that there are two sorts of rapture which must be carefully distinguished. the first are produced in perso

herself about her central vision in a quite similar way 'since my childhood' she says 'i always see a light in my soul, but not- 75- from intellect to intuition copyright 1998 lucis trust with the outer eyes, nor through the thoughts of my heart; neither do the five outer senses take part in this vision..the light i perceive is not of a local kind, but is much brighter than the cloud which bears the sun. i cannot distinguish in it height, breadth, or length..what i see or learn in such a vision stays long in my memory. i see, hear, and know at the same time, and learn what i know in the same moment..i cannot recognize any sort of form in this light, although i sometimes see in it another light that is known to me as the living light..while i am enjoying the spectacle of this light, all sa

in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all existence, knowing (without this knowledge implying any distinction of subject and object, which would be contrary to 'non-duality, and without end "he is brahma, by which all things are illumined (partaking of its essence according to their degrees of reality, the light of which causes the sun to shine and all luminous bodies, but which is not made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and shines in its own splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (t

to the brain. from thence the physical mechanism can be controlled. 4. then a definite act of concentration, calling in the will. this involves an endeavor to keep the mind unmoving upon a certain form of words, so that their meaning is clear in our consciousness, and not the words themselves, or the fact that we are attempting to meditate. 5. then say, with focussed attention "more radiant than the sun, purer than the snow, subtler than the ether is the self, the spirit within me. i am that self. that self am i" 6. concentrate now upon the words "thou god seest me" the mind is not permitted to falter in its concentration on their significance, meaning, and implications. 7. then, with deliberation bring the concentration work to a close, and say again with the mind re-focussed on the unde

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

icant aspect in every form (made through this union of spirit and matter) which feels, registers awareness, attracts and repels, responds or denies response and keeps all forms in a constant condition of vibratory activity. d. the soul is the perceiving entity produced through the union of father-spirit and mother-matter. it is that which in the vegetable world, for instance, produces response to the sun's rays, and the unfolding of the bud; it is that in the animal kingdom which enables it to love its master, hunt its prey, and follow out its instinctual life; it is that in man which makes him aware of his environment and his group, which enables him to live his life in the three worlds of his normal evolution as the onlooker, the perceiver, the actor. this it is which enables him eventua

lan of the solar logos in relation to his (if one may use a pronoun in speaking of a life which is an existence and yet is an extended concept) karma a point oft overlooked. this karma of his must be worked out through the method of incarnation and the subsequent result of the incarnated energy upon the substance of the form. this is symbolised for us, if we could but grasp it, in the relation of the sun to the moon "the solar lord with his warmth and light galvanises the moribund lunar lords into a spurious life. this is the great deception; and the maya of his presence" so runs the old commentary oft quoted by me in earlier books. the above concept has in it truth for the individual soul likewise. this middle principle is in process of revelation now. the lower aspect is functioning. the

he physical plane. this light, at a certain stage of man's experience, is awakened throughout the physical body and blends eventually with the "greater light. the light and life of god himself may emanate from the central spiritual sun, but it is only as the light within the solar system itself is awakened and aroused that there will come that eventual blazing forth which will typify the glory of the sun shining in its strength. similarly, the light of the soul may emanate from the monad, but it is only as the light within the little system (directed by the soul) is awakened and aroused that there will come the eventual shining forth of a son of- 44- a treatise on white magic copyright 1998 lucis trust god. in these instructions, however, we are dealing primarily with the microcosm and the

lar angel is fused with the golden light of the cosmic intermediary, it awakens from darkness the rush light of anu, the speck" the "cosmic intermediary" is the term given to the etheric body, which is part and parcel of the universal ether. it is through the etheric body that all the energies flow, whether emanating from- 63- a treatise on white magic copyright 1998 lucis trust the soul, or from the sun, or from a planet. along those living lines of fiery essence pass all the contacts that do not emanate specifically from the tangible world. the dark light of the tiny atoms of which the physical vehicle is constructed is responsive to the stimulation passing down from the soul into its vehicle, and, when the man is under control of the soul, there eventuates the shining forth of the light

f the pairs of opposites that pin-point, cold and flickering, groweth with steady radiance till the warm light of some blazing lamp cometh to the mind of the wanderer by the way "pass on, o pilgrim, with steady perseverance. no candle is there nor earth lamp fed with oil. ever the radiance groweth till the path ends within a blaze of glory, and the wanderer through the night becometh the child of the sun, and entereth within the portals of that radiant orb" rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. the creative work of sound. the science of the breath- 73- a treatise on

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

ich involves the concept of duality, for the loving and the loved, the desiring and the desired, must here be posited) and to emerge from subjective being into objective becoming. we call these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart of the christ of galilee. this life instils into all forms the quality of love, with its more material manifestation of desire, and is the attractive principle in

ons of the human mind and to the inadequacy of words. the planned activity of every ray qualifies every form found within its body of manifestation. we come now to a technical statement which must be accepted for the sake of argument, being incapable of proof. all the lords of the rays create a body of expression, and thus the seven planets have come into being. these are their major expressions. the sun (veiling vulcan) jupiter saturn mercury venus mars the moon the energies of these seven lives however are not confined to their planetary expressions, but- 43- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sweep around the confines of the solar system just as the life impulses of a human being his vital forces, his desire impulses, and his mental

, and prove itself divine. all is of god. quality..the power to manifest. 2. conform the shell to that which dwells within. let the world egg appear. let ages pass, then let the soul appear. let life emerge within a destined time. quality..the power to evolve- 49- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 3. let mind control. let the clear shining of the sun of life reveal the mind of god, and set the shining one upon his way. then lead him to the central point where all is lost within the light supernal. quality..mental illumination. 4. god and his form are one. reveal this fact, oh sovereign lord of form. god and his form are one. negate the dual concept. lend colour to the form. the life is one; the harmony complete. prove thus the two are

or before the end of this century and their united effort will inaugurate definitely the new age, and usher in the period which will go down in history as the time of glory for the fifth root race. each of these four masters, for that they will be, is also subjectively the focal point for a triple inflow of energy from the centre in the body of god which is symbolically spoken of as "the heart of the sun" for each ray is in its turn a triple manifesting entity as is the solar deity himself. love will be their outstanding characteristic, and through that attractive magnetic force the new forms will come into being which will permit of purer ray types, and thus of more truly expressive appearances. a great deal of the destructive energy extant in the world today is due to the presence on the

reveal their inner purpose, and all is seen as rhythm, a returning on itself. the great scroll can now be read. god's purpose and his plans are fixed, and man can read the form. the plan takes form. the plan is form. its purpose is the revelation of the mind of god. the past reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

scean age" because, during this period of approximately two thousand years, our sun is passing through that sign in the zodiac which we call pisces, or the fishes. hence the frequent references to fishes, and the appearance of the symbol of the fish in christian literature, including the new testament. this piscean age comes between the previous jewish dispensation (the two thousand years wherein the sun was passing through the sign aries, the ram) and the aquarian age into which our sun is now in process of transiting. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period when the sun was in aries, we find the frequent appearance of the ram or the scapegoat in the old testament teaching, and the keeping of the passover feast. in the christian

eld, of which every communion service is the forecast. we are slowly passing into this new sign. for more than two thousand years its potencies and forces will play upon the race and will establish the new types, foster the new expansions of consciousness, and lead man on to a practical realisation of brotherhood. it is interesting to note how it was that the energies playing upon our planet when the sun was in aries, the ram, produced in religious symbology the emphasis of the goat or ram, and how in our present age of pisces, the fishes, those influences have coloured our christian symbology so that the fish preponderates in our new testament and in our eschatological symbology. the new incoming rays, energies and influences must surely be destined to produce equal effects, not only in t

calvary copyright 1998 lucis trust methods. all of them "descended into hell and rose again on the third day" there are twenty or thirty of these stories scattered through the centuries of human history, and the stories and the missions are ever identical "the jesus-story, it will now be seen, has a greater number of correspondences with the stories of former sungods and with the actual career of the sun through the heavens so many indeed that they cannot well be attributed to mere coincidence or even to the blasphemous wiles of the devil! let us enumerate some of these. there are (1) birth from a virgin mother (2) the birth in a stable (cave or underground chamber; and (3) on the 25th december (just after the winter solstice. there is (4) the star in the east (sirius) and (5) the arrival

ings; there is (6) the threatened massacre of the innocents, and the consequent flight into a distant country (told also of krishna and other sungods. there are the church festivals of (7) candlemas (2nd february, with processions of candles to symbolise the growing light; of (8) lent, or the arrival of spring; of (9) easter day (normally on 25th march) to celebrate the crossing of the equator by the sun; and (10) simultaneously the outburst of lights at the holy sepulchre at jerusalem. there is (11) the crucifixion and death of the lamb-god, on good friday, three days before easter; there are (12) the nailing to a tree (13) the empty grave (14) the glad resurrection (as in the cases of osiris, attis and others; there are (15) the twelve disciples (the zodiacal signs; and (16) the betrayal

n (15th august) and of (19) the nativity of the virgin (8th september, corresponding to the movement of the god through virgo; there is the conflict of christ and his disciples with the autumnal asterisms (20) the serpent and the scorpion; and finally there is the curious fact that the church (21) dedicates the very day of the winter solstice (when any one may very naturally doubt the re-birth of the sun) to st. thomas, who doubted the truth of the resurrection!"40 any student of comparative religion can investigate the truth of these statements, and at the end will stand amazed at the persistence of god's love and the willingness to sacrifice themselves which all these sons of god manifest. it is therefore wise and timely to remember that "these events are reproduced in the lives of the v

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

eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally colours the appearance. later, this inherent q

five or six dimensions are beautifully possible. 5. an increasingly scientific control of the elements in which we live, and of the forces of nature. today we talk in terms of air mastery just as five hundred years ago (when such a thing was deemed impossible) they talked in terms of the mastery of oceans. we are offsetting the gravitational pull of the earth so that we can "fly into the face of the sun" 6. from the instinctual life of sense consciousness in material forms, we have progressed to the intellectual life of self-conscious human beings and to the intuitive realisations of those who are beginning to function as superhuman entities. all this has been brought about as the result of the determined, conditioned activity of a great life, which chose to make a major sacrifice and to

re. i gather here a thread and here a colour. i gather there another. i blend the colours and i mix and blend the threads. as yet i cannot see the pattern, but it will surely measure up to my desire' loud voices, and a movement from outside the darkened chamber where the weaver sits; they grow in volume and in power. a window breaks and, though the weaver cries aloud, blinded by the sudden light, the sun shines in upon his woven carpet. its ugliness is thus revealed. a voice proclaims 'look from out thy window, weaver, and see the pattern in the skies, the model of the plan, the colour and the beauty of the whole. destroy the carpet which you have for ages wrought. it does not meet your need..then weave again, weaver. weave in the light of day. weave, as you see the plan" the direction of

or the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. outside the pyramid, the world of god established itself. the sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun. but in the pyramid, down in its dim laboratory, a worker stood, toiling at work. his test tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim passages, in steady progress, led upward to the summit. there a

h is the result of initiation is necessary before one can touch the idea behind these expressions of purpose. we shall not, therefore, take any time dealing with the law of expansive response, or with the law of the lower four, beyond giving two ancient stanzas which will convey much to the initiate but may only be sounding words and meaningless symbolic phrases to the average reader and student "the sun, in all its glory, has arisen and cast its beams athwart the eastern sky. the union of the pairs of opposites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark floats free..the flames devour. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the ey

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ty. we look for those who are caused no bewilderment or anxiety as to their failure to measure up to opportunity or their failure to live up to their own vision of discipleship. live up to our vision, brother of old, and know that time is of no moment- 164- discipleship in the new age- volume i copyright 1998 lucis trust and that the soul grows and expands its flower of life as it reaches towards the sun. it sends its beauty and aroma forth into the world of souls and hence into the world of men. one hint only would i give you at this time. your one-pointed devotion is known and the powerful vibration of your aspiration is realised. let devotion now be transmuted into an all-embracing love to all beings, so that that love can unfold within its radiation the seen and the unseen, the known a

the aura that we stimulate others to renewed effort, or slow them down to less potent expression. this intensification is dependent upon the quality, potency and tempo of your subjective life. hence the earlier suggestions i have made to you. as regards your meditation work, i would change it somewhat. for the next ten months, the following procedure will be desirable. see to it that by the time the sun moves northward, you will have so assimilated the procedure and accustomed yourself to the form that that aspect of the meditation will be automatic and your inner attention can, therefore, be given to the significances of the work assigned. the objective is to enable you to pursue two lines of activity accurately and simultaneously. meditation work: 1. give five minutes to alignment consc

proceeding apace. you have still several more months of strenuous work before the personality can measure up to the demands ahead but your devotion and humility, your clear vision and your wisdom are such that you can be depended upon to make the grade. there are two points of incipient glamour faintly misty traces which must be watched with care lest they form a thickening cloud between you and the sun. i specify them not lest in so doing i precipitate the cloud. glamour is not dispelled by paying close attention to it. it disappears by the power of clear and steadfast meditation and the freeing of oneself from self attention. can you grasp the significance of that paradoxical phrase? i but indicate a vague mirage which need never cause you trouble, provided you seek not self recognition

ich rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foot upon the field and finding, instead of the mud and water which had been anticipated, a firm path which appears before you as you advance, dividing the field into two halves, and leading straight to the golden gates. d. as you advance along this path, imagine the two halves of the gate slowly opening as you go forward in confidence, look

early to myself what are my major assets and my major weaknesses? 4. can i define clearly within myself what i understand by a. myself, the disciple. b. myself, the angel. c. the presence. the first three questions can be answered or not in writing exactly as you choose; you may find them too personal and confidential to commit to writing. if you find this to be so, then on the first day on which the sun moves northward, answer these questions in my presence and to me, your brother and your teacher. deal with them clearly and with truth, voicing your answers aloud so that you can hear your voice, and thus pay adequate attention to your position and attitude. the fourth and fifth questions please answer in writing and elucidate as clearly as may be. 5. elucidate the following phrases, taken

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

do when that age came to an end and the new astronomical cycle came into existence. the average christian is singularly unaware of the times and cycles through which our planet passes, under influence of solar progression. the at present dubious science of astrology has sidetracked the legitimate interest of humanity in the astronomical teaching and its spiritual interpretation of the passage of the sun through the signs of the zodiac. yet, in the new testament, that recognition is clearly revealed and colours the presentation of the entire gospel story. it is found also in the old testament. what was the sin of the children of israel in the desert but a reversion to the old mithraic worship which distinguished the time when the sun was "in the sign of taurus, the bull" as it is technical

n to the old mithraic worship which distinguished the time when the sun was "in the sign of taurus, the bull" as it is technically called. they fell down and worshipped the golden calf and forgot the new teaching of the age of aries, the ram, into which they were entering, the teaching of the scapegoat which colours jewish history. the fact that christ was the teacher of the new period into which the sun was entering, the period of pisces, is forgotten, but is clearly evidenced in the fish symbology which runs consistently through all four gospels; the symbol of the fish is the astrological symbol for the sign pisces, and has been for untold ages. but christ also looked ahead to the work he would have to do in the aquarian age, in the next sign into which the sun would enter. prior to his

hat there they would meet a man, carrying a pitcher of water, that they should follow him to the upper room and there make ready the communion feast in which he and they would share (luke xxii.10) this they did and the last supper took place. the ancient symbol for the sign aquarius (into which our sun is now entering) is that of the water-carrier, the man with a pitcher of water. this passing of the sun- 42- the reappearance of the christ copyright 1998 lucis trust into the sign aquarius is an astronomical fact, as any one can ascertain by writing to any observatory; it is not an astrological prognostication. the great spiritual achievement and evolutionary event of that age will be the communion and human relationships established among all peoples, enabling men everywhere to sit down to

ews demonstrated their liking for the taurian worship of the bull in the golden calf, that the jewish dispensation used the symbol of the scapegoat or ram in the age of aries, the ram, and that the christian emphasises the fish in the piscean era, the christian era. christ came to bring to an end the jewish dispensation which should have climaxed and passed away as a religion with the movement of the sun out of aries into pisces. he, therefore, presented himself to them as their messiah, manifesting through the jewish race. in the rejection of the christ as the messiah, the jewish race has remained symbolically and practically in the sign aries, the scapegoat; they have to pass again speaking symbolically into the sign, pisces, the fishes, and recognise their messiah when he comes again in

lines of the new world religion. the expansion of the human consciousness which will take place as a result of the coming great approach will enable humanity to grasp not only its relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give a glimpse of the relation of our planet to the circle of planetary lives, moving within the orbit of the sun and the still greater circle of spiritual influences which contact our system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted but there is still speculation and much foolish claiming and interpretation. yet the churches have ever recognized this and the

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

we have three instances of a perfection which lies far ahead for the majority of the sons of men. in all of them, the sixth and the second rays were controlling factors, with the first ray reaching full expression. in them, idealism, love-wisdom and indomitable will stood forth in all their divine power. it might be of interest to you to know just what rays controlled these sons of god: hercules, the sun-god, had a first ray soul, a second ray personality and a sixth ray astral body. these potencies and energies sufficed to carry him through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship

in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity and the hierarchy. from these two centres of spiritual force, in which the light which ever shineth in and from the east will irradiate the west, the whole world will be flooded with the radiance of the sun of righteousness. i am not here referring (in connection with russia) to the imposition of any political ideology, but to the appearance of a great and spiritual religion which will justify the crucifixion of a great nation and which will demonstrate itself and be focussed in a great and spiritual light which will be held aloft by a vital russian exponent of true religion that man for whom

country or nation, and the other that which governs at the present moment the personality ray of the individual country, and so conditions the masses. forget not that the soul of the people is represented by those who react to the influence of the soul ray and of the sign which is affecting it (its ascendant, one might say, whilst the masses are conditioned by the personality ray and therefore by the sun sign of the specified nation. see table (page 67) note: this tabulation is arranged alphabetically and not in the rate of importance and influence of a country and nation. it would, i feel, also be of value if i indicated the ruling sign of some of the capital cities of the countries dealt with in the above table. the focus of the immediate response of the peoples of the nations is frequen

ness and the self-protective interests of the french nation can be offset, france then stands free some day to lead the world spiritually as she has effectively in past history from the more political and cultural aspects, but this can only happen when the personality ray is subordinated to the soul ray and leo can respond to the aquarian influence in the coming new era when aquarius is dominant. the sun, as the ruler of leo, made france what she was, irradiating europe for centuries; but it was the personality and not the spiritual aspect, and her influence at no time was spiritual, as that word should be understood. esoterically, pluto, one of the rulers of pisces, must work, bringing in the death of the personality influence, fostered by leo; this can be done without any great outer dis

ts of france will have to end, if the true soul of france is to find expression. therefore, the following signs (cosmic energy) and planets transmitting solar and cosmic energies, are the conditioning factors of france in incarnation at the present time- 39- the destiny of the nations copyright 1998 lucis trust france 1. pisces with its rulers: jupiter and pluto> the nation 2. leo with its ruler: the sun. 3. virgo with its rulers: mercury, moon, jupiter> paris. 4. capricorn with its rulers: saturn and venus. 5. ray influences of an indirect nature, coming via the planetary rulers: a. ray 2. love-wisdom, via jupiter and the sun. these are the most powerful. b. ray 1. power or will, via pluto. this is also the destroyer ray and can bring the death of the leo influence. c. ray 3. active intel

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

roups fail to deal with the problems of physical plane living in a clear and satisfactory manner, both are non-positive physically, but the causes producing these relatively similar conditions are totally different though alike in their effects. 4. the comprehension of the path of life for an individual, through a study of his astrological indications. it is necessary in this connection to regard the sun sign into which a man is born, as indicative of his personality trends, and as embodying the characteristics which he has inherited from the past, but to regard the rising sign as holding within it the indications of the way that a man's soul would have him go. many other factors will warrant careful attention. the problem of the individual is complicated by certain inherited tendencies of

e- 71- glamour: a world problem copyright 1998 lucis trust physical body in both its aspects, producing glamours of many kinds. it is also affected by certain inherited ideas which are the embodied thoughtforms of family, national and racial approaches to truth. these produce powerful illusions to which the individual man easily succumbs. there are also the inflowing forces of the sign into which the sun may be passing, such as the conditions found in the world today, due to the fact that our sun is passing into a new sign of the zodiac. therefore powerful and new energies are playing upon humanity, producing effects in all the three bodies. they are evoking glamours in the emotional nature and illusions in the mental nature. those easily subject to glamour become at this time conscious of

on the soul, whose nature is love. 3. let a few minutes' interlude then take place wherein you stabilise yourself for the work, and definitely and consciously focus the light available, from all sources, within the heart centre. imagine that centre between the shoulder blades as a radiant sun. i might here point out that this is, in the individual, the microcosmic correspondence to the "heart of the sun" which is always directed by the "central spiritual sun" localised in the head. get this picture clearly into your consciousness, for it involves the dual, yet synthetic, activity of the head and the heart. 4. then see a shaft of pure white light, broad and brilliant, pouring out of the heart centre between the shoulder blades, on to that localised glamour with which you, as a group, are d

be still higher. this is to be expected if the evolutionary process means anything. the western races must move forward into spiritual supremacy, without obliterating the eastern contribution, and the functioning of the law of rebirth holds the clue to this and demonstrates this necessity. the tide of life moves from- 107- glamour: a world problem copyright 1998 lucis trust east to west as moves the sun, and those who in past centuries struck the note of eastern mysticism must strike and are now striking the note of western occultism. therefore, the following stages must follow upon the three earlier. we will continue with the numbering as given, for what i here suggest is a formula for a more advanced meditation attitude. i said not form. 4. definite and sustained effort to sense the pre

rsonal self has enabled the disciple to see the vision of the soul and in that light to reach union with the soul, even if only temporarily. now the greater light of the soul becomes focussed like a radiant sun and it reveals in its turn a still more stupendous vision that of the presence, of which the angel is the guarantee and promise. as the light of the moon is the guarantee that the light of the sun exists, so the light of the sun is the guarantee, did you but know it, of a still greater light. 5. then, having sensed the presence not theoretically but in vibrating response to its existence there next comes the stage of the ascertaining of the purpose. hope of identification with the purpose lies too far ahead even for the average initiate, under the status of master. with that unattai

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

of the heart centre indicates inclusiveness, group appreciation and contact, also group thought and group life-activity. unless, however, the head centre is also awakened and active, the soul is not able to control, and this heart activity need not necessarily be what we call good or spiritual- 14- telepathy and the etheric vehicle copyright 1998 lucis trust activity. it is quite impersonal, like the sun, of which the heart is, as you know, the symbol. it shines alike upon the good and the bad; and group activity, as a result of heart awakening, can include the bad groups as well as the good groups. therefore you can see the necessity of awakening the head centre and bringing in the control of the soul aspect; and hence the emphasis laid upon character building and the need for meditation

osm reflects the macrocosm and, therefore, each human being is related to deity through essential similarity. seven statements depicting the pattern of the present planetary work statement one. dynamic electric energy entered into our planetary sphere from extra-planetary sources and from a point of definite focus upon the cosmic mental plane; this energy was paralleled by a secondary energy from the sun sirius, thus accounting for the dualism of manifestation- 74- telepathy and the etheric vehicle copyright 1998 lucis trust statement two. this energy expanded outward from its central focus (the centre called shamballa) and in this expansion became the agency which impressed the plan upon the serving hierarchy. the plan is that measure of possibility of immediate importance which the divin

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

ective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is an exact science but that is far from correct in spite of the many mathematical computations. astrology is based, curiously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and this as it appears from the standpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it r

through the heavens, and this as it appears from the standpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it revolved the sun and all the other planets. this was the exoteric knowledge and position, though not the esoteric understanding. later, when further discoveries brought more light to the human mind, our planet was decentralised and the truth was more clearly seen, though much remains as yet to be discovered and may even be of as revolutionary a nature. from certain astrological angles, a similar process of

coveries brought more light to the human mind, our planet was decentralised and the truth was more clearly seen, though much remains as yet to be discovered and may even be of as revolutionary a nature. from certain astrological angles, a similar process of decentralisation must take place and the solar system must no longer be regarded as a point around which the zodiac revolves or through which the sun passes in its great cycle of approximately 25,000 years. astrologers with insight may deny that this is the commonly accepted attitude. yet for purposes of clarity and in connection with the general public the inference is permitted and accepted by the ignorant. upon this theory anent the zodiac rests very largely what we call the great illusion, and i would have you bear this in mind as y

o not refer to those few astrologers who possess real esoteric knowledge. they are few in number indeed, and only a handful of them are to be found- 4- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust practising at this time. the modern investigator likes to believe that on him impinge and through him flow all those energies which come from the sign in which the sun "finds" itself at the time of his birth. he regards himself also as responsive to the forces of the various planets as they govern the houses in his horoscope and he believes that his life trends and circumstances are thus determined. this makes him feel himself to be a factor of isolated importance. modern interpretations fail to emphasise the importance of the rising sign (the ascendant)

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

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ys) carrying water-pots on their heads; water buffaloes and queer carriages, such as gharries and ekkas (i wonder if they have them now) crowded bazaars and streets of native shops, silverware and beautiful carpets, silent-footed natives, moslems, hindus, sikhs, rajputs, gurkhas, native soldiers and policemen, an occasional elephant with his mahout, strange smells, unfamiliar language, and always the sun, except during the monsoon always and ever the heat. such are some of the memories i have of that time. i loved india. i have always hoped to go back but fear i shall not manage it this life. i have many friends in india, and among indians who live in other countries. i know something of the problem of india, of its longing for independence, of its internal strife and conflicts, of its mul

day they blazed in every garden. in the spring the country is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of our sitting-room, with a very grave face, and asked if i would mind coming out into the garden for a minute. i followed him and, without a word, he pointed to the sunflowers. every single one of them, hundreds of them, had their backs to the sun. quetta was the place where i first shouldered responsibility and was, more or less

es of the personality established through many incarnations and the emerging purpose and will of the soul. when, however, one comes to a consideration of the astrological implications to astronomical happenings the story is very different. people hear the statement made that we are now transitting into the sign aquarius which means that from the angle of the zodiac, which is the imaginary path of the sun in the heavens, the sun appears to be going through the constellation aquarius. this is an astronomical fact at this time and has nothing to do with astrology. the influence, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of i

ens, the sun appears to be going through the constellation aquarius. this is an astronomical fact at this time and has nothing to do with astrology. the influence, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of israel out of egypt the sun was in the sign taurus. it was passing through the sign of the bull. we then had the appearance on earth of the mithraic mysteries which centered around the sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had rev

e sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had reverted to a past and obsolete religion which they should have left behind. the jewish dispensation itself was governed by the sign of aries, the ram, through which the sun was passing for the next 2,000 years. then we have the appearance of the scapegoat in jewish history. we have the bible story of the ram caught in the thicket and all this was due to the influence of the passing of the sun through the sign of the bull and the sign of the ram. something apart from the findings of academic astrology, which even at present could only touch a very few people

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

ed by modern man, we have learnt how to cure tuberculosis. it has been discovered (when the mind was intelligently applied to the problem) that sunshine and good food could cure, or at any rate arrest, the disease. it is an interesting item in the field of esoteric correspondence that just as the light of the soul, pouring into the mind, can be depended upon to solve any problem, so that light of the sun and its prophylactic rays can dispel the dread symptoms of tuberculosis. similarly, as the race develops right emotional control we shall see the gradual disappearance of the phenomena of cancer. i said right emotional control; inhibition and the suppression of the desire impulses by the force of the will is not right control. it is interesting also to note that though both men and women s

s of the bulk of humanity) because it had become necessary to do away with all the old forms of government, of religion and of the crystallised social order. humanity has now reached a point of group awareness and of group interplay of a deeply spiritual kind, and new forms were required through which this new spirit could function more adequately. a. the heart centre corresponds to the "heart of the sun" and therefore to the spiritual source of light and love. b. it is brought into functioning activity after the second initiation. that initiation marks the completion of the process whereby the emotional nature (with its outstanding quality of desire) is brought under soul control, and the desire of the personal lower self has been transmuted into love. it is the organ for the distribution

a science of triangles, so there will later be developed a science of triangles in relation to the human system. but the time is not yet. i but give occasional indications of such a science upon which the intuition of disciples may play- 103- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the solar plexus is a reflection in the personality of the "heart of the sun" just as the heart centre is. it is the central factor in the life of the personality for all humanity below the grade of probationary disciple. at that point the mind definitely begins to function, however faintly. it is the outlet if such a word can be used of the astral body into the outer world, and the instrument through which emotional energy flows. it is the organ of desire. it is o

great transference can take place into the higher centre of creation, the throat centre. c. the sacral centre is therefore closely related to matter, and there is a flow of energy between- 107- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust three points in the lower part of the human body: 1. the spleen, the organ of prana or of physical vitality coming from the sun. 2. the sacral centre, the predisposing agent towards physical generation. 3. the centre at the base of the spine which (until the will aspect is aroused in man) feeds the life-giving principle, the will-to-live, to all parts of the human frame. these create a great triangle of force, concerned with matter, with substance, form-building, creation, vitality and persistence in form. this tri

iculty and disease in some form or another. you have the following simple yet suggestive and symbolic diagram of the spinal column and the head, looking at both from the angle of the centres and the glands: diagram you will note that the spleen is not included in this diagram. its function is a peculiar one, being the centre of vitality in relation to the planetary vitality and the radiation from the sun. it is not controlled in any way from the spinal column. it must be borne in mind that this diagram is simply an effort to relate in pictorial form the centres, the glands which they condition, and the organs which are affected by both. it is not intended to be a true picture of any physiological- 122- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust org

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

m me. i can, however, approach them more directly, as the limitations imposed by the physical brain no longer exist. p.d.w, though the latest to pass over, was held by the handicap of the astral body for an exceedingly brief time; he is now focussed and working in connection with my ashram, upon the mental plane. c.d.p. is now in process of freeing herself from astral limitations, and by the time the sun moves- 20- discipleship in the new age- volume ii copyright 1998 lucis trust northward she too will be working entirely mentally. they are both of them of real service to me at this time of world need, one owing to her understanding heart and utter selflessness, the other because of his outstanding wisdom. three of the original members (c.a.c, s.c.p, and w.o.i) could not stand the spiritua

ised by you. i am trusting that the importance of this full moon work will become increasingly clear to you and make you more eager to work as requested by me. iii the third stage, outlined by me during the past year's work, brought in a far more complicated activity than heretofore. i explained to you, if you will remember, that at the time of the full moon it was as if a door was opened between the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar ang

rtain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individual approach must be merged into group approach, and the approach of groups will some day be superseded by the organised approach of humanity as a whole. t

eless, i have only been endeavouring to turn your instinct towards spiritual expression into scientific lines; i have sought also to initiate you into a planetary technique which all planetary beings must and do master. meditation, in its most rudimentary form, is the instinct which leads to recognition of the physical sun and governs, for instance, the turning of planetary vegetable life towards the sun as its dominant source of life. in its intermediate form, it is that which reveals to the aspirant and to the hierarchy the heart of the sun, and in its highest form it is the mode of contact which relates the highest beings on our planet to the central spiritual sun. in every case, i would like to point out that this capacity to meditate (the spiritual expression of the mental processes)

rlier writings with the theme, points of crisis. we can now approach and prove the livingness of our progress from the angle of points of revelation. the entire objective of the initiation preparatory process is to bring about revelation. you must ever bear in mind that that which is revealed is eternally present. there is, therefore, occult truth in the statement that there is "nothing new under the sun" all that is revealed upon the path of discipleship and of initiation is forever there, but that which can perceive, reach out and include has developed with the ages. upon the path of discipleship, in the earlier stages, the eye of vision is the illumined mind. upon the path of initiation it is that of which the eye of the mind is the exteriorisation the intuitional perception of the soul

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

vision of the present, and glamour will be dissipated through the "right direction" of the light of the soul throughout the plane of illusion. the aquarian age will be predominantly the age of synthesis and light. the third group carries the initial impulse through "into the light of day" and will bring the physical world into a condition whereby "the healing of the nations through the arising of the sun of righteousness" will become possible, because the laws of healing (which are basic and fundamental) can be applied and worked out in all departments of life upon the outer levels of appearance for disease is only found in the world of phenomena. as regards telepathic communication between the members of the hierarchy: within itself, the hierarchy functions practically entirely on the pla

n of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the bodhisattva (known to christians as the christ) who embodied the love of god. the platform of the new world religion will have in it three major presentations of truth, or three major d

erned. they remain inscrutable to humanity, because the three major ends or purposes which affect you, for instance, as members of the fourth kingdom in nature are: 1. the direction in which the solar logos is going upon the cosmic path. e soterically. the way towards the central spiritual sun. 2. the plans of the planetary logos upon the systemic path. e soterically. the way towards the heart of the sun. 3. the purpose ahead for the human family upon the path of light. e soterically. the way of the sun. i put this in here only to show you how vague and uncertain are your very highest speculations. be content with your duty and the immediate service which will lead you a step further upon the way to which you are ordained, and this way you can travel rapidly and with eager feet or slowly a

ked and evoked the inflow of this higher dynamic energy. humanity awaits this and its arrival is dependent upon the efforts of those who know what should be done and who should now make their spiritual theories facts in outer expression. nothing can arrest the eventual progress of this will-to-good and its planned activity any more than a bud which has started to unfold its petals in the light of the sun and subject to the proper stimulation can revert again to the condition of a tightly closed bud, potential but unexpressed. the expression of what has been potential will be the result of the impact of first ray force, of the will-to-good at this time, induced by the efforts of the world disciples. b. the second effect will be the forming or constitution of a planetary triangle or recognis

will be close at hand when you receive this communication. its urgency, imminence and finality prompt me again to attempt to awaken those of you who receive it to the present opportunity and to the spiritual urgency of this high moment in human affairs. the three full moon periods of april, may and june are most significant and determining, and upon what happens during the next few weeks, whilst the sun is still moving northwards, much will depend. in this communication i would like to do two things: first of all, give you a better idea as to how the spiritual hierarchy of our planet regards the present world crisis, and secondly, indicate to you certain major eventualities which are dependent upon three things: 1. a possible divine intervention which may be brought about through the aspi

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

nitiations copyright 1998 lucis trust a. either the fire of the mind, burning up those things in the lower nature of which it becomes increasingly aware. b. or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time. but the burning ground referred to here is something very different. when the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. when the blazing light of the monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process. wording it otherwise, when the will aspect streams from the monad and focusses through the person

od, to the council at shamballa, to forces active on the planet pluto, and on another planet which must remain nameless, and also to the central spiritual sun. 2. the soul relates the initiate to the love of god, to the consciousness aspect of deity, to the hierarchy as a whole, entering it through the ashram of the master who has aided him to take initiation, to the planets venus and mercury, to the sun sirius, and to the heart of the sun. 3. the personality relates the initiate to the mind of god, to the intelligence principle of the planetary life, to humanity as a whole, to saturn and mars, and to the physical sun through its pranic aspect. 4. the life aspect of the planet, or that great ocean of forces in which all these three aspects live and move and have their being, relates the in

of academic occult science between the mental unit and the manasic permanent atom. the goal of the probationary path is made beautifully clear in the fifth rule as given earlier in initiation, human and solar. it says: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. the soul must be seen by the probationer as the sun of the life. all lesser lights must be put out by the light of the central luminary; all little fires must be obliterated by solar fire. the solar angel controls the personality life and its forces. this, in the new age, is the goal of the probationary path and of the applicant for discipleship. hitherto it has been the goal of all the teaching given anent the path of discipleship, but the

he interrelation of every unit of divine life must be proved. this will eventually lead to that established unity of effort which will express itself in the merging of the fourth and the fifth kingdoms in nature, and to the establishment of that brotherhood which will constitute the germ or the seed of the coming manifestation of the hierarchy as the heart of god (directly related to the heart of the sun) in physical expression. this is necessarily an ambiguous phrase; but is as close an expression, in words, of hierarchical purpose as i find it possible to make- 87- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the entire field of the world meaning by that phrase all the kingdoms in nature in united inner and outer relationship will be the

urpose to which all evolving lives must and will eventually conform. it must ever be borne in mind that the great theme of light underlies our entire planetary purpose. the full expression of perfect light, occultly understood, is the engrossing life-purpose of our planetary logos. light is the great and obsessing enterprise in the three worlds of human evolution; everywhere men rate the light of the sun as essential to healthy living; some idea of the human urge to light can be grasped if you consider the brilliance of the physically engendered light in which we live when night arrives, and compare it with the mode of lighting the streets and homes of the world prior to the discovery of gas, and later of electricity. the light of knowledge, as the reward of educational processes, is the i

ALICE BAILEY THE LABOURS OF HERCULES

heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through the study of history, of philosophy and of comparative religion, we see the plan of that deity becoming significantly apparent. in the passage of the sun through the twelve signs of the zodiac, we can see the marvellous organization of the plan, the focusing of the energies and the growth of the tendency towards divinity. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and another ends. the veil that hides the concealed deity is w

m of expression. when this stage is reached, the great labors start, and the warfare is consciously in progress. the man is torn in two directions. habit entices him to identify himself with form. the new understanding impels him to identify himself with the soul. a reorientation then takes place, and a new and self-directed effort is initiated, which is portrayed for us in the story of hercules, the sun-god. the moment that the intellectual altitude has been achieved, the "silent beholder" awakens into activity. hercules starts upon his labors. the human being, hitherto swept along on the urge of the evolutionary tide, and governed by desire for experience and for material possession, comes tinder the control of the divine indweller. he emerges as the aspirant, reverses himself, and begin

word of rare design, which he proffered, in a silver sheath, to hercules. he strapped it on the thigh of hercules, bidding him keep it sharp and bright "it must divide and cut" said mercury "and with precision and acquired skill must move" and hercules, with joyous words, tendered his thanks. he had yet to prove his boasted skill. with blaring trumpets and the rush of stamping feet the chariot of the sun god flashed. apollo came and with his light and charm cheered hercules, giving him a bow, a bow of light. through nine wide open gates must the disciple pass before he had acquired sufficient skill to draw that bow. it took him all that time to prove himself the archer. yet when the gift was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equippe

equipped, therefore, with vocation, spiritual energy and sensitivity, the gift of a sword that came from mercury, the messenger of the gods, is of profound significance, for the sword is the symbol of the mind which divides asunder, separates and cuts off. through its use, mercury added to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the goal; symbol, too, of that piercing illumination, that shaft of light which could irradiate the darkness of his path, when needed. thus equipped, hercules stands ready for the great endeavor. and when all th

of the story of the test to the life of a disciple and to that of humanity as a whole. in studying the twelve labors, we follow the career of hercules as he passes around the zodiac from the sign aries, which is the sign of commencement, through taurus, gemini, etc (anti-clockwise) to pisces, the sign of death and of consummation. this will be in the reverse manner to that of the apparent path of the sun (clockwise) which is begun in aries and appears then to retrograde through the signs, passing into pisces, and then to aquarius, and so on through all the intervening [30] signs, back again to aries. the man who is immersed in form and is living under the influence of the matter aspect follows necessarily the path of illusion and of appearances; but hercules, the soul, follows the true way

AN INTRO TO STUDY OF THE KABALAH

l knowledge. let us make a short note of the chief of the old kabalistic treatises. the "sepher yetzirah" or "book of formation" is the oldest treatise; it is attributed by legend to abraham the patriarch: several editions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and h

, but it is as the name of a group of divine conceptions, of emanations from a central spiritual light whose presence alone is postulated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by su

econd sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and

n conceived of as distributed through several distinct forms of conscious manifestation related to the "ten sephiroth: the several kabalistic treatises give several groupings, which are all relevant one to the other, the most usual one being a triple division, into nephesh, the passions referred to malkuth; ruach, the mind, reason, and intellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah, the spiritual aspirations associated with the supernal triangle of the queen, king and crown. these human principles function upon four worlds--divine, moral, intellectual and emotional respectively: and either of these essences may dominate a man, and they do, in fact, exist in constantly varying proportions. the highest principle overshadows the others, and th

ANALYSIS OF THE 5 6 INITIATION

ng of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divin

jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of

APOCALYPSE MOSES

927 by the world publishing company. apocalypses moses part of the "forgotten" books of eden from-the apocrypha and pseudepigrapha of the old testament r.h. charles oxford: the clarendon press, 1913 scanned and edited by joshua williams northwest nazarene college,1995 this is the story of adam and eve after they had gone out of paradise. chapter 1. 1 and adam knew his wife eve and went upwards to the sun-rising and abode there eighteen years and two months. 2 and eve conceived and bare two sons; adiaphotos, who is called cain and amilabes who is called abel. chapter 2. 1 and after this, adam and eve were with one another and while they were sleeping, eve said to adam her lord 'my lord, adam, behold, 2 i have seen in a dream this night the blood of my son amilabes who is styled abel being p

er lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have they taken on such a black appearance' 3 and seth answereth her 'the light hath not left them, but they cannot shine before the light of the universe, the father of light; and on this account their light hath been hidden from them. chapter 37. 1 now while seth w

APOCRYPHON OF JOHN

e which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did n

ARADIA GOSPEL OF THE WITCHES

s specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and cro

erson, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan wi

ely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakedness, and the orgie, were regarded as symbolical of the bodybeing laid in the ground, the grain being planted, or of entering into darkness an

in tuscany, to make an effort to obtain or recover something of thekind, i at last received from her, on january 1, 1897, entitled aradia, or the gospel of the witches.now be it observed, that every leading point which forms the plot or centre of the vangel, such asthat dianais queen of the witches; an associate of herodias(aradia) in her relations to sorcery;that she bore a child to her brother the sun (here lucifer; that as a moon-goddess she is in somerelation to cain, who dwells as prisoner in the moon, and that the witches of old were peopleoppressed by feudal lands(sic, the former revenging themselves in every way, and holding orgies todianawhich the church represented as being the worship of satan all of this, i repeat, had beentold or written out for me in fragments by maddalena (

ll the gods roared withlaughter, but when they understood the case, they grew serious, and asked one another how it wasto end.then the great father-god said: behold the earth, which is in darkness and gloom! i will change the sister into a moon, and herbrother into a sun. and so shall she ever escape him, yet will he ever catch her with his light, whichshall fall on her from afar; for the rays of the sun are his hands, which reach forth with burninggrasp, yet which are ever eluded.and thus it is said that this race begins anew with the first of every month, when the moon beingcold, is covered with as many coats as an onion. but while the race is being run, as the moonbecomes warm she casts off one garment after another, till she is naked and then stops, and thenwhen dressed the race begins

BASIL VALENTINE TWELVE KEYS

t shone with many colours, and gave out a beautiful and unwonted splendour. this sword he gave to the warder vulcan, and bade him slay mercury, and burn him, together with his bones, to ashes. this vulcan consented to do. while he was executing his office, there appeared a beautiful lady in a long, silver robe, intertissued with many waters, who was immediately recognised as the moon, the wife of the sun. she fell on her knees, and with outspread hands, and flowing tears, besought them to liberate her husband v v the sun v v from the prison in which, through the crafty wiles of mercury, he was being detained by the planets. but vulcan refused to listen to her request; nor was he softened by the moving prayers of lady venus, who appeared in a crimson robe, intertissued with threads of green

t and legitimate way of purifying our substance: for the lion purifies twelve keys of basil valentine 26 of 95 himself with the blood of the wolf, and the tincture of its blood agrees most wonderfully with the tincture of the lion, seeing that the two liquids are closely akin to each other. when the lion s hunger is appeased, his spirit becomes more powerful than before, and his eyes glitter like the sun. his internal essence is now of inestimable value for the removing of all defects, and the healing of all diseases. he is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. for whoever drinks of this golden fountain, experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a

us papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second key in the houses of the great are found various kinds of drink, of which scarcely two are exactly like each other in odour, colour, or taste. for they are prepared in a great variety of different ways. nevertheless they are all drunk, and each is designed for its own special use. when the sun gives out his rays, and sheds them abroad upon the clouds, it is commonly said that he is attracting water, and if he do it frequently, and thereby cause rain, it is called a fruitful year. twelve keys of basil valentine 29 of 95 if it be intended to build a palace, the services of many different craftsmen must be employed, and a great variety of materials is required. otherwise the palace

ve keys of basil valentine 45 of 95 fruit. but if, on the other hand, too little be sown, weeds spring up and choke it. if a merchant would keep a clear conscience, let him give just measure to his neighbour. if his measure and weight be not short, he will receive praise from the poor. in too much water you may easily be drowned; too little water, on the other hand, soon evaporates in the heat of the sun. if, then, you would attain the longed vfor goal, observe just measure in mixing the liquid substance of the sages, lest that which is too much overpower that which is too little, and the generation be hindered. for too much rain spoils the fruit, and too much drought stunts its growth. therefore, when neptune has prepared his bath, measure out carefully the exact quantity of permanent wat

r art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire. twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lose its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air ope

BEHOLDERS OF NIGHT

en and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through

d often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a

there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucif

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

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

n in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered wit

fter slaughter [during the night] finish the arrow [which] cuts389 the essence390 of the elements. having finished those, throw the charmed substances, blood, and magic weapons; carry the effigy of the might demon form to the three highest.391 then, as for the stages of the signs; a guardian king and a horseman [endowed with] pierced leather and clanging symbols arrive at the top of a red rock as the sun392 and moon393 rise [309] blue wolves wander; these should be known as the signs394 of gods and men. wild beasts that are led into battle roam the distant mountains. they destroy395 the castles of the enemy, seize prisoners, steal clothes and ornaments, and kill animals. these should be known as the signs of the enemy. light and396 sound and shaking, and beating the door and burning the ho

e haughty ones are autonomous, they do not need to be generated. red rays of light spread out like iron hooks from the syllable of the luminous heart center to the great powerful lord tamdrin. regarding the invitation from each domain; burn incense and powder, and fan it with red silk. regarding crying out with a tormented roar; kyai! regarding those many places over there; in the direction where the sun sets, in the red copper fields of the might demon domain, obey the words of the powerful lotus. regarding the high-ranking seven emanating riders; they are usually red in body color and they carry a flag and lasso in hand. they [come] with an assembly of the haughty eight classes [of demons. they depart hither, come hither, and approach this place .ulatritrivajrasamaya ja. ja. bhyo! in the

of the offerings for the seven fierce might demon brothers. samay. protect the words of the great powerful lotus. kha tham.479 this was revealed from the region of chimbu betsa( chim bu bhe tsha)480 by the powerful emanation lotus king.481 d. violence demon invocation and history (322.6-328.5) thus called "the invocations and history of the violence demons [323 "over there in the direction where the sun sets, in the red copper fields of the might demon land; above the copper rocks there is copper and more copper. on the peaks the dark wild ones hunt. on the sides the violence demon riders race along. from the middle they penetrate the land as eaters of wolves. fundamental poison, ruzululu.482 in the power inside the red copper rock a boiling lake of blood churns.483 dark castle leather is

dering demons, and disparaged corpses, the violence demon, king of the war gods, fierce and horrible, tsi marwa sends out violent whistles. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip; he is endowed with the marks of a hero (2b) his right hand brandishes a red spear with silk. his left hand [brandishes] the lasso of the might demons, which is like the rays of the sun, and by [throwing it] as fast as lightning he gathers the life-energy of the enemy. and also, with the fourth finger of his right hand he spins the red lasso of might demons. on his right he carries a tiger-skin quiver and on his left he carries a leopard-skin bow case. he rides a black horse with white heels. on his head he wears an excellent helmet of leather adorned with vulture feather

BLACK SERPENT1

ar daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a rit

BLACK WITCHCRAFT

d instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade wh

BLAVATSKY H P ANTHROPOGENESIS

n for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised the whole of what is now known as northern asia. such was the name given by the oldest greeks to the far-off and mysterious region, whither their tradition made apollo the "hyperborean" travel every year. astronomically, apollo is of course the sun, who, abandoning his hellenic sanctuaries, loved to visit annually his far-away country, where the sun was said never to set for one half of the year[[eggus gar nuktos te kai ematos eisi keleuthoi, says a verse in the odyssey (x. 86. but historically, or better, perhaps, ethnologically and geologically, the meaning is different. the land of the hyperboreans, the country that extended beyon

specialists, the greatest confusion and perplexity are the result of that happy thought. it seems like a hopeless task to quote one set of figures from one work, without the risk of finding it contradicted by the same author in an earlier or a subsequent volume. sir w. thomson, one of the most eminent among the modern authorities, has changed, about half-a-dozen times, his opinion upon the age of the sun and the date of the consolidation of the earth's crust. in thomson and tait's "natural philosophy" one finds only ten million years allowed, since the time when the temperature of the earth permitted vegetable life to appear on it (app. d et seq. also trans. roy. soc. edin. xxiii, pt. 1, 157, 1862, where 847 is cancelled. mr. darwin gives sir w. thomson's estimate as "a minimum of 98 and a

1, 157, 1862, where 847 is cancelled. mr. darwin gives sir w. thomson's estimate as "a minimum of 98 and a maximum of 200 millions of years since the consolidation of the crust (see ch. gould. in the same work (nat. phil) 80 millions are given from the time of incipient incrustation to the present state of the world. and in his last lecture, as shown elsewhere, sir w. thomson declares (1887) that the sun is not older than 15 millions of years! meanwhile, basing his arguments as to the limits to the age of the sun's heat, on figures previously established by sir w. thomson, mr. croll allows 60 millions of years since the beginning of the cambrian period. this is hopeful for the lovers of exact knowledge. thus, whatever figures are given by occult science, they are sure to be corroborated by

. and now this natural question rises. if the greeks knew, in the days of homer, of a hyperborean land, i.e, a blessed land beyond the reach of boreas, the god of winter and of the hurricane, an ideal region which the later greeks and their classics have vainly tried to locate by searching for it beyond scythia, a country where nights were short and days long, and beyond that land a country where the sun never set and the palm grew freely- if they knew of all this, who then told them of it? in[[vol. 2, page] 12 the secret doctrine. their day, and for ages previously, greenland must certainly have been already covered with perpetual snows, with neverthawing ice, just as it is now. everything tends to show that the land of the short nights and the long days was norway or scandinavia, beyond

d, the old waters mixed with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for reb

BLAVATSKY H P COSMOGENESIS

ent of the esoteric wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions. moreover, esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. it proves the necessity of an absolute divine principle in nature. it denies deity no more than it does the sun. esoteric philosophy has never rejected god in nature, nor deity as the absolute and abstract ens. it only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever unknowable. furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole

y could lay their hands on, if it only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, t

consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later rosicrucian[[footnote(s* we are told by the w

leness; nor can i pause to show how they are, in fact, contained- though too often under a misleading guise- in every system of thought or philosophy worthy of the name. once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. i pass on, therefore, to the subject matter of the stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained. stanza i. the history of cosmic evolution, as traced in the stanzas, is, so to say, the abstract algebraical formul

panna, without paramartha, the self-analys[[footnote(s "mother of the gods" aditi, or cosmic space. in the zohar, she is called sephira the mother of the sephiroth, and shekinah in her primordial form, in abscondito[[vol. 1, page] 54 the secret doctrine. ing consciousness (svasamvedana, is no bliss, but simply extinction (for seven eternities. thus, an iron ball placed under the scorching rays of the sun will get heated through, but will not feel or appreciate the warmth, while a man will. it is only "with a mind clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole living and sentient universe" that one gets rid of personal existence, merging into, becoming one with, the absolute* and continuing in full

BLUE EQUINOX

ch poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou w

ook is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which form the spine of attainment. liber aba (book 4. a general account in element

all. lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for .there is no law beyond do what thou wilt. lift yourselves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight .the word of sin is restriction. or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under will. liber lxi vel cavs a.a. the preliminary lection including the history lection v a.a. publication in class d 93 10 =18

, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done wit

. 6. o ye that drink of the brine of your desire, ye are nigh to madness! your torture increaseth as ye drink, yet still ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there

BOOK OF ENOCH

winter; how the whole earth is full of water and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appear withered and all their leaves are stripped- with the exception of the fourteen trees, which are not stripped, which remain with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter and shade because of the heat of the sun and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock, because of its heat. 5.1] contemplate how the trees are covered with green leaves and bear fruit. and understand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his wo

the stars, and its roof also was a burning fire. 14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his raiment was brighter than the sun, and whiter than any snow. 14.21] and no angel could enter, and at the appearance of the face of him who is honoured and praised, no creature of flesh could look. 14.22] a sea of fire burnt around him, and a great fire stood in front of him, and none of those around him came near to him. ten thousand times ten thousand stood before him but he needed no holy council. 14.23] and the holy one

they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers o

he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the ea

d for comfort, and a similar story is told at genesis 5:29. 106.1] and after those days my son methuselah chose a wife for his son lamech and she became pregnant by him and bore a son. 106.2] and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exceptionally bright. 106.3] and when he was taken from the hand of the midwife he opened his mouth and spoke to the lord of righteousness. 106.4] and his father lamech was afraid of him, and fled, and went to his father methuselah. 106.5] and he said to him "i have begotten a strange son; he is not like a man but is like the children of the angels of heaven, o

BOOK OF JASHAR

ch other. then god spoke again. the patterns spread and cooled and, in time, they could flow together and yet remain distinct from each other. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were formed in the patterns. but within each swirling milky way, there was no feeling, no hope and no fear. the sun and the stars formed in the clouds, and dust was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to

tions. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we cannot help wondering what could have been in this "straight book (in hebrew, jashar means straight) which the bible itself cites for authority. the jashar apocryphon is obviously a pseudepigraphic forgery of a much later date. the cultural roots of the text are eclectic, although linguistic analysis suggests that the author prob

BOOK T

reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming

BOOK OF BLACK SERPENT

terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel

een faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to t

d are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which accompany them; they are ruled by galgalliel, who rules over the globe of the sun; and they rule under the dominion of the seven great angelick princes. the hosts and choir of angels the host of angels are eleven in number and these are their names: sallisim, parashim, gibborim, sebahim, geduthim, memunnim, sarim, haylim, mesarethim, malhakim and degalim. the angels of the twelve signs aries malchidael taurus asmodel gemini ambriel cancer muriel leo verchiel virgo hamal

BOOK OF PLEASURE

pidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in

decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears enjoying life most? may not this "belief" in death be the "will" that attempts "death" fo

timate hope to follow in manner is also existence and the forfeiture of "life! the book of pleasure (self love) get any book for free on: www.abika.com 12 there is no scientific fact, it ever implies its opposite as equal fact, this is the "fact" then why trouble to prove anything a fact? this vain hope to prove finality is death itself, so why humbug the "desire? you have proved (by mathematics) the sun to be so many millions of miles away from you-you will now improve its efficiency! nature-that impulse to the antitheses of your truths, will early prove (by mathematics and whenever you like) that the sun does not exist at all! or if you wish-it will prove conclusively that the sun is millions of millions of miles further away or millions of miles nearer than you once thought! most extrao

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

or a specific sabbat such as the "pan pagan festival" held in michigan in 1981, where nearly eight hundred witches and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these are the "lesser sabbats" that occur at the summer and winter solstice and the spring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar, in their book eight sabbats for witches (robert hale, london

that we do, within and without this circle. with our lady at his side, may he lead us through hardship and bring us, with hope, into the light" priestess places horned helmet on priest's head. as she does, covener lights the cauldron fire. covener "now is our lord among us. speak, for we are your children" priest "behold, i am he who is at the beginning and at the end of time. i am in the heat of the sun and the coolness of the breeze. the spark of life is within me, as is the darkness of death. lesson six: sabbats 169 70/ bucklcind's complete book of witchcraft for i am he who is the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world itself to touch

union of male and female; the joining of all together. a suitable chant/song to sing while dancing is found in the gardnerian book. it is gerald gardner's version of a rudyard kipling poem "oh, do not tell the priests of our art for they would call it sin. but we shall be in the woods all night a-conjuring summer in. and we bring you good news, by word of mouth, for women, cattle and corn; now is the sun come up from the south, with oak and ash and thorn" priest and priestess return to the altar. priestess stands with head bowed and arms crossed on her breast. priest takes up the crown and holds it over her head. priest "our lord, with the lady at his side, has brought us through the darkness to the light. it was a long journey that was not easy. yet did the gods show strength and, through

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

is third circuit, he jumps over it. he then comes on around and stops before the priestess. with a taper, from the altar candle, he lights the candles on the priestess's crown. priestess opens her arms and stands with legs apart and arms raised high. priest "all hail, our lady of light" all "all hail, our lady of light" covener "welcome, thrice welcome, triple god dess of life" covener "mother of the sun, we welcome thee" covener "goddess of fire, we invite thee in" priest and priestess move round to the cauldron. covener hands besom to the priestess. she hands besom to the priest, with a kiss. priest goes deosil around the circle "sweeping out" that which is no longer needed. when he returns to the north, he covener: 2nd covener: priest: priestess: returns the besom to the priestess, with

BUDGE E

may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is calle

eches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shr

of the boat, but having his head turned behind him and his hands raised in adoration of the beetle, and on the other is a god who also has his hands raised in adoration of the same object. the legend reads "the coming into being of osiris; as the boat has p. 7 no reed mat or carpet hanging from the prow, we may assume that it is intended to represent the atet or matet boat, i.e, the boat in which the sun-god travelled over the sky from sunrise to noon. click to view the boat of the birth of osiris, with serpents and gods [paragraph continues] in front of the boat glide three serpents, which are called sek-re, sefa, and nepen, and in front of these march four man-headed click to view gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpen

e goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (left) the nine praisers of ra (right) the twelve goddesses who sing to ra. 6. ab, 7. nebt-het, 8. hra-seni, 9. tefnut, 10. nutet, 11. ament, 12. ast. p. 16 the address which the sun-god makes to the gods in the first division of the tuat reads: 1- p. 17 p. 18 the majesty of this god standeth up after he hath taken up his position in this court, and he addresseth words to the gods who are therein, saying "open ye to me your doors, and let me come into your courts! give ye light unto me, and make ye yourselves guides to me, o ye who came into being, from my members, my

nu-ra" footnotes 16:1 see l febure, op. cit, part iv, pl. 28, and description de l' gypte, tom. v, pl. 41, no. 5. next: chapter ii: the second division of the tuat, which is called urnes sacred texts egypt ehh index index previous next p. 21 chapter ii. the second division of the tuat, which is called urnes. in the scene that illustrates the second division of the tuat, which is passed through by the sun-god click to view the boat of af in the second hour. during the second hour of the night, the boat of the ram-headed god af is seen making its way along the p. 22 stream which flows, as before, through the division lengthwise; the crew consists of the same gods, and they occupy the same positions in the boat as they did in the first division. it is, however, important to notice that immedi

CASE PAUL F THE BOOK OF TOKENS

by the power of the letters wherewith is formed the whole creation. 3 and because the tally referreth to counting, and so to all the works of number, by this letter do i show first, that all things are brought forth through number, and second, that all works of power accomplished by the wise have number for their foundation. for the circle of the tally is the coiled fiery power which cometh from the sun, and to rule this, thou must learn to count [92] t e t h count aright, and thou shalt have oil for thy lamps, for the oil for lighting. containeth the secret of the letter teth. this is the oil which riseth like a serpent, the oil which thy father jacob poured upon the stone in the house of strength. 4 verily, he who knoweth the secret of that stone, knoweth also the secret of the serpent

g. therefore is yod the foundation of all the letters, and every letter exhibiteth yod in its formation. by these two-and-twenty letters is the circle of creation described. 4 i am the fluid darkness, which is the ink wherewith i inscribe myself upon the scroll of manifestation. verily this writing of the book of being telleth no new thing. they understand aright who say with solomon that beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters o

om of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind

not a head. i am the profuse giver of all abundance. yet though i am the greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name shall the sun

eaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that even thy aspiration cometh not from the levels of guph and nephesh, but is truly the reflection of my descending power from ruach [194] e p i l o g o s always then is aspiration like the reflected image of the sun in a glass, which

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

on- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it

the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the myste

in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she

, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches

ast, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

atural lineage\ 98\ when i was born, i was the seventh one, the seventh sister. and they say the seventh one will be over-endowed in everything. well, i was the seventh child. c and my daddy went for the doctor. c when he got back it had got day just like early in the morning. they had a glow.the yard, leaves and the house glowed.and that light stayed until 10 in the day, and it was brighter than the sun when i was born [my mother] says that's why i was so different.[16] many healers repeated the claim that their knowledge was a spiritual gift "some people calls 'em two-headed doctors" explained a black woman in early-twentieth-century washington, d.c, using a common term for specialists who cured using natural remedies and spiritual power "that's because they knows two kin's o f medicine

CHRONOLOGIA RORISPERGIUS

ntral anatolia) flourished..at catul huyuk the goddess images were shown with the bull horns emerging from her womb (june campbell pg 41) 4242 bce earliest recorded date in history (in ancient egypt. egyptian calendar which is regulated by sun and moon has 360 days with 12 months of 30 days. 4000 bce astrology begins in mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

entirely golden cup, we were once again to follow the virgin into the hall, and there put on new apparel, which was all of cloth of gold gloriously set out with flowers. there was also given to everyone another golden fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. on it hung a weighty medal of gold, on which were figured the sun and moon in opposition; but on the other side stood this saying, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven i page 46 times lighter than at present. but our former jewels were laid in a little casket, and committed to one of the waiters. after this the virgin led us out in our order, where the musicians waited ready at the door, all appa

alists were so ready with their postures, as if they had long been of the trade. after a few dances our president came in again, and told us how the artists and students had offered themselves to their royal majesties, for their honour and pleasure, to act a merry comedy before their departure; and if we thought it good to be present at this, and to wait upon their royal majesties to the house of the sun, it would be acceptable to them, and they would most graciously acknowledge it. hereupon in the first place we returned our most humble thanks for the honour vouchsafed us; not only this, but moreover we most submissively tendered our humble service. this the virgin related again, and presently brought word to attend their royal majesties (in our order) in the gallery, where we were soon l

to the first, as we had been instructed before. after the kings came the three queens, two of whom were richly dressed, but she in the middle was likewise all in black, and cupid held up her train. after this, intimation was given to us to follow, and after us the virgins, till at last old atlas brought up the rear. in such procession, through many stately walks, we at length came to the house of the sun, there next to the king and queen, upon a richly furpage 51 nished scaffold, to behold the previously ordained comedy. we indeed, though separated, stood on the right hand of the kings, but the virgins stood on the left, except those to whom the royal ensigns were committed. to them was allotted their own place at the top of all. but the rest of the attendants had to stand below between th

thus we sailed on in a particular order, and each ship the moor lay. in this were twelve musicians, who played excellently well, and its device was a pyramid. next followed three abreast, b, c, and d, in which we were. i sat in c. in the middle behind these came the two fairest and stateliest ships, e and f, stuck about with many branches of laurel, having no passengers in them; their flags were the sun and moon. but in the rear was only one ship, g; in this were forty virgins. now having passed over this lake in this way, we first went through a narrow arm, into the right seas, where all the sirens, nymphs, and sea-goddesses were waiting for us; wherefore they immediately dispatched a seanymph to us to deliver their present and offering of honour to the wedding. it was a costly, great, s

gh the hole. now we having got up there, and the hole having been shut again, i saw the globe hanging by a strong chain in the middle of the room. in this room was nothing but windows, and between two windows there was a door, which was covered with nothing other than a great polished lookingglass. and these windows and these looking-glasses were optically opposed to one another, so that although the sun (which was now shining exceedingly brightly) beat only upon one door, yet (after the windows towards the sun were opened, and the doors before the looking-glasses drawn aside) in all quarters of the room there were nothing but suns, which by artificial refractions beat upon the whole golden globe standing in the midst; and because (besides all this brightness) it was polished, it gave such

COLLIER IRENE CHINESE MYTHOLOGY

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

happy families. their happiness only made him aware of his own loneliness. although yu was married briefly, his wife and son both abandoned him because they had no fondness for digging dirt. with neither wife nor son by his side, yu continued his work alone, with only the tortoise and the dragon for company. his hands were covered with sores and calluses. his skin was blackened and blistered from the sun. one leg shriveled and twisted as yu limped around the rough terrain. wherever he traveled, farmers hailed him as the great yu. their widespread affection caused the ruling emperor to choose yu as the next emperor. it was thus that yu became the founder and ruler of the xia [she ah] dynasty. soon plentiful grain harvests blessed the land. the rivers ran peacefully to the sea and did not ov

e was the fusang tree, whose wondrous branches stretched up toward the heavens and out across the island for hundreds of miles. scattered among its masses of dark green foliage, fragrant hibiscus flowers burst into flaming shades of magenta, crimson, and violet. among the glossy leaves of the fusang tree lived ten naughty suns. they were left alone to play in paradise, neglected by their parents, the sun god dijun and the sun goddess shiho. each day, shiho left heaven in a pearl-shell chariot drawn by six fiery young dragons and passed by the fusang tree. the suns took turns clambering to the treetop to leap into the chariot and make the rounds with their mother as she roared by. it was the job of each working sun, as the goddess shiho wheeled her chariot across the sky, to shed light and

the suns became bored. all of them plotted to spend more time playing, and less time working. one day, they decided to run across the sky, all together, before their mother arrived. they hoped to generate enough light and warmth to last for several days. then no one would need to work for awhile. as the ten suns chased each other across the sky, the moisture on earth slowly evaporated. the light the sun brothers gave off together was blinding. their heat scorched the soil, and rivers dried up to a trickle. crops withered, and many people died of thirst across the land. there was nothing to eat except water spinach, which mercifully grew in the mud of their fields. monsters appeared in the seas and skies to snatch the people from their homes. the people prayed to the gods night and day for

their heat scorched the soil, and rivers dried up to a trickle. crops withered, and many people died of thirst across the land. there was nothing to eat except water spinach, which mercifully grew in the mud of their fields. monsters appeared in the seas and skies to snatch the people from their homes. the people prayed to the gods night and day for deliverance. when their prayers finally reached the sun god dijun, he became very angry at his sons selfishness and laziness. dijun called the best marksman, the grand archer yi, before him. the sun god gave yi ten magic arrows. then he ordered yi to discipline his naughty sons. when the grand archer yi saw all the dead creatures on the parched earth, he was filled with sadness, for he was a mortal man. yi called out to the suns and ordered the

COMMENTARY ON THE SEAL OF THE NINE ANGLES

ight, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspective upon the nonconscious objective universe on one hand and the chaos of the anti-objective universe (harwer) on the other. the simple horus/set duality results from primitive aristotelian thinking (so kick me, tharrud terclis. fourth angle: the ram of the sun (shub-niggurath/amon) is a manifestation of the "awakened" human psyche as energized by the messenger. it is thus that "satan" is known to humanity: a personalized reflection, as it were, of the results of the messenger's working. satan's other name (lucifer) is that of light and enlightenment, hence the "brilliance" of the nine angles. with the number four we have geometrically a threedim

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

f we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invo

olstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this axis that we measure. the center point of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given w

bulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine published an article

DANCE OF THE WITCHES

to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs

DARK GODS

d to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the pu

d from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

h contained the knowledge enjoyed before recorded human history were denied to us. the prison door slammed shut and we are now flinging it open again. human civilisation did not begin on planet earth, i am convinced. it came to this planet from other areas of the galaxy. some say the first humans on earth came from the star system called vega, 26 light-years from here, and three times the size of the sun. it is the brightest star in the lyra constellation and the fifth brightest in our sky.14 wherever it was, i feel the human race originally came from another star system and took the opportunity to populate and experience this magnificent new planet. genetic manipulation, both positive and negative, has continued ever since to advance or control the species, depending on the mindset at the

this book have been appointed to the board of telegraph newspapers and the hollinger group. great to know we have a free press, eh? another member of the bilderberg steering committee is andrew knight, the former executive on the economist, black's daily telegraph, and later the executive 154 .and the truth shall set you free chairman of rupert murdoch's news international which, in britain, owns the sun, today, the news of the world, the times and sunday times. knight is still on the board of that organisation. since 1982, he has been part of the council of management of the ditchley foundation, based at ditchley park, near oxford, in a castle built for the earl of lichfield in the sixteenth century. the ditchley foundation was given the property by ronald and marietta tree. ronald was a

mber at the daily telegraph is andrew knight, another member of the bilderberg group steering committee and the ditchley foundation, and formerly of the economist magazine (director, evelyn de rothschild, a publication set up to press for an end to the corn laws and promote the principle of 'free trade. knight moved on to become executive chairman of rupert murdoch's news international which owns the sun, the news of the world, and the times and sunday times. murdoch owns newspapers, magazines, and television networks that are estimated to have a potential audience of three billion people. that is without his interests in the film industry. he is now linking in with a global telephone and communications network, mci, and has made a bid for parts of the vast berlusconi media empire in italy

hich the pyramid builders apparently aligned their geometry, and it was in the 11th millennium bc, within the window period suggested for great geological upheavals on the earth, that orion reached the lowest point of its cycle. astrological events affect earthquakes and weather systems because of the vibrational change they create on earth, as does collective human thought. also on may 5th 2000, the sun and the planets, neptune, uranus, venus, mercury, and mars all align with each other. the vibrational effects of this are likely to be fantastic. another important date may well be december 21st 2012, when the calender system left by the mayans in central america more than 1600 years ago, predicted that a great cycle for the earth would end. it appears to me that may 5th 2000 is the moment

t by the minute, never mind the day, and these same energies are rebalancing the fourth dimension, so dispersing the negativity and manipulation from there. the global elite are losing their power source. i was also fascinated to see how the cycles of sunspots synchronise so remarkably with the cycles of the earth's evolution left by the ancient maya of central america. sunspots are produced when the sun is emitting an immensely powerful magnetism which comes to the earth on the so called solar wind.3 these cycles are fundamental, i believe, to the spiritual transformation and the multidimensional shifts which the planet, and humanity, are experiencing. we are going through enormous magnetic change and this has great consequences for the electronics and computer systems which, of course, a

DAVID ICKE CHILDREN OF THE MATRIX

a primitive past to the technological "cutting edge" of today. many thousands of years ago, as detailed in streams of ancient accounts across the world, there was great technological knowledge on this planet and a global society controlled by races of beings, which humans came to know as "gods. it is a minefield to decipher which of these gods were flesh and blood real, and which were symbolic of the sun, moon, planets, natural cycles, and so on. most were the latter, but there is substantial evidence to confirm that some of them, particularly the further back you go, were walking, talking, entities, who had, by human standards at the time, amazing knowledge of the solar system, the stars, the universal cycles, the effect of the sun, moon and other planets and star systems on the earth and

nt egyptian tombs and a massive slab of green glass weighing many tons was found in israel.9 the prehistoric bones of animals have been discovered with bullets in them.10 as the brilliant author and researcher of far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. what is, has been. all that we learn and discover has existed before; our inventions and discoveries are but reinventions, re-discoveries."11 the ancients across the world described a high-tech "golden age" of human society, although some of it, especially towards the end, was anything, but "golden. these stories say that this age was ended by high-tech war and a series of geological cata

1000 and 5000bc. the geological and biological evidence is overwhelming in support of the countless stories and traditions that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea o

ver; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clo

beings to produce light-skinned offspring with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temp

DAVID ICKE THE BIGGEST SECRET

bc. the geological and biologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american continent, australia, new zealand, asia, china, japan and the middle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of wha

ing over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appe

arrived, and the time, only a few thousand years ago, whenthese accounts were written down. there was certainly an enormous cataclysm on theearth around 11,000 bc which destroyed the advanced civilisations of the high-techgolden age and that date of 13,000 years ago is highly significant and very relevant tothe time we are living through now. just as the planets of the solar system revolvearound the sun, so the solar system revolves around the centre of the galaxy, or this partof it at least. this central sun or galactic sun, is sometimes referred to as the blacksun. it takes about 26,000 years for the solar system to complete a circuit of the galacticcentre and this is known in the indian culture as a yuga. for half of that 26,000 yearsthe earth is tilted towards the black sun, the light

by the earths gravitational field, the studyclaimed. v enus made several orbits of the earth before its momentum hurled it intoits current position in the solar system. it was those orbits, the physicists said, thatbrought devastation and a tidal wave about 4,800 bc. they believed, as brian13desborough does, that before this time mars orbited where the earth is now and theearth was much closer to the sun. the brilliant light of v enus as it passed close to theearth may have led to the idea of lucifer, the light bringer. the most ancientmesopotamian and central american records do not include v enus in their planetaryaccounts, only later does it appear. there was an obsession with v enus in manycultures, with human sacrifices being made to it.the unofficial study by the physicists has never

t will begin to orbitthe centre of the plate, carried by the energy flow caused by the vibrational interactions.heavier objects placed anywhere on the plate will be drawn to one of these concentriccircles and these objects will themselves form wave patterns around themselves whichwill attract lighter objects to them. in our solar system, the most powerful waves arebeing emitted from the centre by the sun, obviously, because that represents 99% of thematter in the solar system. these waves from the sun interact with other cosmic waves,so forming a series of standing waves which, in turn, form concentric circles orvibrational fields orbiting the sun. the heaviest bodies, the planets, are caught in thesecircles and thus orbit the sun. the planets also create less powerful wave circles aroundt

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ul spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d.c. with outlined luciferic design. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on the american one-dollar bill? this eye is within 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 for

which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination 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 w

monument to the occultist, because it is an obelisk set inside a circle. what, you are probably saying, is an obelisk? an obelisk is a tall, four-sided stone pillar tapering toward a pyramidal top. the obelisk is critically important to the occultist because they believe that the spirit of the ancient egyptian sun god, ra, 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, report

on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to h

DAVIDSON DAN SHAPE POWER

. accuracy of the magnetometer is +20 gammas so the 323 gamma measurement of the stack of paper pyramid shows the additive effect of multiple intersecting lines. it should be noted that these measurements vary during the day due to small fluxuations in the earth's magnetic field plus the changing stress in the aetheric field caused by the earth's rotation which result in a different pressure from the sun during the day. 1.1.1 shape power of a triangle a triangle is the connection of three lines at their end points. this takes us into three intersecting lines and, from the previous section, it is easy to deduce that there will be an aether concentration at each vertex of the triangle. this is exactly what happens to the polarity flow inside the triangle from the center into each vertex. the

nding demonstrations was keely's ability to control the force of gravity. he could make substances either lighter to the point of levitation or make them heavier than their normal weight. as part of his control of gravitational forces, keely demonstrated a working model of our solar system complete with a simulated sun and planets that was tuned to the actual forces which governed each planet and the sun. this model would even have the simulated sun and planets rotate about their axis and the planets orbit about the simulated sun. keely controlled this operational solar system with sonic force in conjunction with the aetheric "vapor" released from the breakdown of water. this was demonstrated to major richarde sever, an english scientist, in keely's laboratory during the time of the world

ctor circuit 1 used a pico amplifier attached to electrodes to amplify the signal. then the voltage/current changes across the dielectric are easily measured directly by a voltmeter. figure 7.1.1-1 depicts the output of the gravity detector circuit as a graph of local gravitational stress (i.e, aetheric stress. the graph readily shows the daily swing of aetheric flow on the dielectric material as the sun and moon affects the earth's gravity field and gravity flows into the earth. the data was taken during a solar eclipse and shows the effect of local aetheric field stress dropping during the period of the eclipse. the solar eclipse started about 11:35 a.m. and ended about 12:45 p.m. figure 7.1.1-1 piezoelectric gravity wave sensor during solar eclipse (time is in decimal fractions of an ho

re or t. brown and perhaps he was unaware of them. hodowanec used an ordinary capacitor as a detector and an operational amplifier to boost the change in capacitance occurring in the capacitor. at this time there is controversy as to whether hodowanec's data correlates with any known phenomena. hodowanec's detector should at least have tracked daily aetheric changes due to the effects produced by the sun and moon, but none of his data showed this. my experiments with his detector showed it is highly susceptible to temperature changes and it is quite possible the data he published were temperature effects. 7.1.2 the do nothing coil in discussing my results of gravitational energies (i.e, aether stress flows) with a fellow gravity researcher, joe parr, he mentioned he had similar results wit

eadout of the local aetheric stress flow changes. resistance changes in the coil because the atomic lattice's electronic charge in the metal in the wire changes as more or less aether is flowing in the nuclei of the coils atoms, thus changing the wire's conductivity because there are more or less electrons created in the wire by the changing aetheric stress. during the course of a 24-hour period, the sun, moon, planets, as well as the stars, put differing stress levels on the earth's aetheric field, which directly affects the flow rate of aether into the nucleus. 7.1.3 the physics of aetheric stress (i.e, gravity flow) detectors the physics behind the use of materials such as dielectrics and metals as sensors for detecting the stress changes in the local aetheric field are based on the kee

DEITUS

gram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal

ought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the fact that there were many reli

y wanted in the first place. this leads to misery on their part and sometimes on the part of others. crowley says, every man and every woman is a star. this means, essentially, that each person has a unique course set out before him. from the moment of his birth, he must follow the course determined by his magical will. a planet cannot stop in its orbit to question the validity of its path around the sun. it simply follows the path which has been set. do what thou will shall be the whole of the law. by questioning our actions or the effects that those actions have upon others, we cause more hurt than by simply acting upon our will and not worrying about the consequences to others. love is the law, love under will. it is the nature of man to love and to seek union with another. when the wil

DEMONIC BIBLE

h on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to

ings called labal and abali, and also other spirits who be of the order of potentates in his host, and 25 legions. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance (11) gusion- the eleventh spirit in order is a great and strong duke

bsolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a lamen upon thy breast, etc (33) gaap- the thirty-third spirit is gaap. he is a great president and a mighty prince. he appeareth when the sun is in some of the southern signs, in a human shape, going before four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of am

urenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) i reign over you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voi

which shineth as a flame in the midst of your palace and rayngneth amonst you as the balance of righteousness, and truth: move therefore, and show yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god; the true worshipper of the highest (lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning i

DIABOLUS

plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is highly signifi

ep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm d

the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscuri

that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7

thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, fo

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

f the golden dawn [g.d (q.v) to rid your area of unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth sign of the zodiac (q.v) having the qualities of fixed (q.v) and fire (q.v) and is ruled by the planet sol (the sun (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding

rew indicating that the order of the astral star is founded upon the christ event that led the wise men to a stable where the lord jesus christ was born in bethlehem. sky-clad: literally, implying naked, to "wear only the sky" a term used by wiccans (q.v) to indicate ritual nudity. gardnerian (q.v) witches are supposed to work their rituals in this state. most however, do in fact wear robes. sol (the sun: the only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as being the ruler of the zodiac (q.v) sign leo (q.v. on the tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity

ay wicca is called a "wiccan" the modern wiccan movement, as a formal religion and philosophy, began with the writings of gerald b. gardner (q.v) and doreen valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershins [windershins: counterclockwise. movement against the movement of the sun. occasionally the direction moved in within a magickal circle, but rarely so. movement in this direction is used to help dispel excess energy within the circle that was built up, but not used. a grounding technique in ceremonial rituals. sometimes used to build malefic energies for the intentional purpose of performing black magick (q.v. will, true: the impulse inherent in human nature to

by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933

DION FORTUNE MYSTICAL QABALA

er the second triangle of the tree as a unit, we must know the meaning of its component sephiroth. chesed means mercy or love; it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will be found that the sacrificed gods invariably come on to tiphareth, and for this reason it has been called the christcentre in the christian qahalah. mystical qabala page 34 23. we now have sufficient material to make a survey of the second triangle. jupiter, the beneficent ruler and law

with abundant evidence of their overflowing philoprogenitiveness. 32. these things we can understand in the light that is thrown on them when they are "placed upon the tree" the two pillars, the positive under chokmah and the negative under binab, correspond respectively to the jda and pingala of the yoga systems. these two magnetic currents, running in the aura parallel to the spine, are called the sun and moon currents. in a male incarnation we work predominantly with the sun current, the fertiliser; in a female incarnation we work predominantly with the moon-forces. if we desire to work with the opposite type of force to that with which we are naturally endowed, we have to do so by using our natural mode as th basis of operations and, as it were "cannoning off the cushion" the male who

e work predominantly with the moon-forces. if we desire to work with the opposite type of force to that with which we are naturally endowed, we have to do so by using our natural mode as th basis of operations and, as it were "cannoning off the cushion" the male who wants to use the moon-forces employs devices that enable him to get his natural sun-force reflected, and the female who wants to use the sun-forces employs a device whereby she is enabled to focus them upon herself and reflect them. on the physical plane the sexes mate, and the man begets a child upon the woman, thus [page 134] availing himself of her moon-powers. the woman, on the other hand, desiring creation and unable to compass it single handed, entices the male through his desires till he bestows upon her his sun-force an

the influxes of the emanations; for it causes that influence to flow into all the reservoirs of the blessings with which they themselves are united. titles given to tiphareth: zoar anpin, the lesser countenance. melekh, the king. adam. the son. the man. mystical qabala page 128 god-name: tetragrammaton aloah va daath. archangel: raphael. order of angels: malachim, kings. mundane chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: materi

he astral plane and experience the psychic consciousness of yesod. when this has been achieved the way opens for the higher psychism, the true seership, which is characteristic of the consciousness of tiphareth. 32. our first experience of the higher psychism, therefore, is usually in terms of the lower psychism to commence with; for we have only just risen clear of malkuth, and are looking up at the sun of tiphareth from the moon-sphere of yesod. therefore we hear voices with the inner ear and see visions with the inner eye, but they differ from ordinary psychic consciousness because they are not the direct representations of astral forms, but symbolic presentations of spiritual things in terms of astral consciousness. this is a normal function of the subconscious mind, and it is very imp

DION FORTUNE PSYCHIC SELF DEFENSE

; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowle

d been, for we were caught up out of ourselves and the air seemed full of rushing golden flames, lying level in the wind. for days afterwards we seemed charged with elemental energy by that extraordinary dance. 39 of 103 it may be interesting to note that we danced with a circular movement, each revolving on our own axis at the same time, and that we both danced and revolved deosil, that is, with the sun. all this occurred spontaneously, the tide of the elements catching us up and away. i have never known a more glorious experience. it was indeed the divine inebriation of the mysteries. after this there were no more smashings of crockery. i have already noted my exceptionally bad head for heights. i have found that it is considerably mitigated, temporarily at any rate, by the invocation of

own, unconnected with the cosmic system. consequently, each sphere of the cosmos has its counterpart in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is called by different names in different systems. in the qabalistic system we call them the archangels, the spirits before the throne. the sphere of the sun is represented by raphael, the sphere of the moon by gabriel. the obverse sephiroth, or qlippoth, build up in exactly the same way. in the habitations of hell these two are known as the disputers and the obscene ones, whose names sufficiently indicate their characters. the sphere of the sun is also the point of manifestation of the messiah or saviour upon earth. the prince of peace has his

eased not only in the soul but in the environment? it is for this reason that periods of purgation and discipline precede all revelations. we must keep the vigil before we can sit at the feast. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mis

. in order to do this, one has to throw one self into a trance and then the mind is free to travel. it is usual to get someone who understands these methods of work to watch beside the body while it is vacated to see that it comes to no harm. in the ordinary way, when an occult attack is afoot, one clings to waking consciousness at all costs, sleeping by day and keeping awake and meditating while the sun is below the horizon. as ill-luck would have it, however, i was obliged to make one of these astral journeys at this season. my attacker knew this as well as i did. i therefore made my 70 of 103 preparations with all the precautions i could think of; gathered together a carefully chosen group to form the watching circle, and sealed up the place of operation with the usual ceremonial. i had

DONALDTYSON CORONZON

holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the fra

DONALDTYSON SIGIL

nd the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

1857, pp. 260, 261; lepsius, chronologie, p. 45 ff; and brugsch, aegyptologie, p. 149. 8. 9. 10] p. xxvii influence of the priests of annu on its compilation. pyramid texts are versions of ancient religious compositions which the priests of the college or school of annu[1] succeeded in establishing as the authorized version of the book of the dead in the first six dynasties. ra, the local form of the sun-god, usurps the place occupied by the more ancient form tmu; and it would seem that when a dogma had been promulgated by the college of annu, it was accepted by the priesthood of all the great cities throughout egypt. the great influence of the annu school of priests even in the time of unas is proved by the following passage from the text in his pyramid "o god, thy annu is unas; o god, th

us, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the sun. this chapter has no vignette. chapter cxxxviia. the chapter of kindling the fire which is to be made in the underworld. this chapter has no vignette. chapter cxxxviib. the chapter of the deceased kindling the fire. vignette: the deceased seated, kindling a flame. chapter cxxxviii. the chapter of making the deceased to enter into abydos. vignette: the deceased adoring the standard. chapter

xv* the chapter of arriving in port, of not becoming unseen, and of making the body to germinate, and of satisfying it with the water of heaven. vignette: the god min or amsu with beetle's body, etc. chapter clxvi. the chapter of the pillow. vignette: a pillow. chapter clxvii. the chapter of bringing the utchat. this chapter has no vignette. chapter clxviiia [without title] vignette: the boats of the sun, etc. chapter clxviiib [without title] vignette: men pouring libations, gods, etc. chapter clxix. the chapter of setting up the offering chamber. this chapter has no vignette. chapter clxx. the chapter of the roof of the offering chamber. this chapter has no vignette. chapter clxxi. the chapter of tying the abu. this chapter has no vignette. chapter clxxii. here begin the praises which are

leared up until the literature of the subject has been further studied and until more texts have been published. that the egyptians believed in a future life of some kind is certain; and the doctrine of eternal existence is the leading feature of their religion, and is enunciated with the utmost clearness in all periods. whether this belief had its origin at annu, the chief city of the worship of the sun-god, is not certain, but is very probable; for already in the pyramid texts we find the idea of everlasting life associated with the sun's existence, and pepi i. is said to be "the giver of life, stability, power, health, and all joy of heart, like the sun, living for ever"[1] the sun rose each day in renewed strength and vigour, and the renewal of youth in a future life was the aim and ob

h eaten the knowledge of god every [his] existence is for all eternity pa t'etta em sah-f pen en merer-f ari-f mest'et'-f and to everlasting in his sah[5] this; what he willeth he doeth [what] he hateth an ari-nef not doth he do.[6 [1. recueil travaux, t. iii, p. 208 (ll. 232, 233. 2. recueil de travaux, t. iii, p. 209 (l. 240) 3. ibid, t. iv, p. 50 (l. 445. the allusion here is to the setting of the sun. 4. i.e, unas. 5. see page lix. 6. recueil de travaux, t. iv, p. 61 (ll. 520, 521] p. lvii 6. anx anx an mit-k live life, not shalt thou die.[1] the doctrine of eternal life in the xviiith dynasty. in the papyrus of ani the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with tmu. i

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

n the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-insp

for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives;

ll things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted se

ELLIS LOW TWELVE 1907

f the other arm, and i had but to lift my weapon a few inches to bring the wretches within range. first the traitor, then the apache chieftain, and before either could know his, danger. i expected every moment that the scout would lower his blanket and show his face. i could think of no reason why he should wish to shroud his features when the countenance of geronimo was as clearly revealed as if the sun were shinlow twelve 55 ing. but he remained muffled, and i did not see so much as the tip of his nose. suddenly a denser cloud than usual swept over the face of the moon. that which had been illuminated was quickly hidden in gloom. the two forms dissolved and faded from sight. glancing at the orb in the sky, i saw that it would soon emerge from behind the mists. i decided that the second i

rable interval. the hostiles have improved the chance and are making off in all haste "but they expected the wounded martana to join them "two or three warriors have stayed behind to receive him, intending when he came up to place him on a horse and hurry after the main band. it is near morning, and we must lose no more time" even while he spoke a faint lighting up of the eastern sky showed. soon the sun would touch the horizon and another hard day's work was before us "i should be glad to give martana a soldier's burial" said the officer "but the best we can do is to treat him as we treat those scouts of ours who fall at the post of duty" so the blanket was carefully gathered around the bronzed form as it lay flat on the earth, and thus it was left "some of their scouts will probably visi

faces among those merchants, planters, and gamblers, and they glared like tigers at me, my friends and the captain 'god! this is awful' said the captain to me in a scared undertone `don't you fear' i assured him `this is our fight; you have nothing to do with it; leave everything to us "now, i think i may take credit to myself for seizing the psychological moment for executing a coup. as sure as the sun shines, there would have been one of the bloodiest and most desperate fights ever known on the mississippi within the next few minutes had i not faced the scowling mob and raised my hand `friends' i called `there is a man in one of the cabins who has the small-pox, and the fact that he is getting well won't lessen your danger for several days. you have the right to protect yourselves again

e he was specially active in santo domingo, he was caught "red handed"-that is, trying to deliver munitions of war to the revolutionists. he was tried by drum-head courtmartial and sentenced to be shot the next morning at sunrise. captain boynton made himself known as a mason to one of the prominent officials, who was also a mason. that night he succeeded in "escaping" rejoined his ship, and when the sun rose was sailing merrily away over the spanish main. xvi the abduction of william morgan in 1821 william morgan was a brewer, living in york, upper canada. unsuccessful in that business, he removed to rochester, n. y, and wrought at his trade of stonemason. he was a ne'er-do-well, addicted to tippling, spent most of his time in saloons, and was a man whose word few would accept. two years

EMPERORS NEW RELIGION CHURCH OF SATAN

06; 33, p. 24-27. most of these religions emphasize individualism and self-realization where the follower works on himself or herself in some manner towards some concept of perfection. mankind is perceived as a creature with a higher potential, which unfortunately is curbed by today s cultures and traditions. the followers believe that they will be better off if the religion is allowed a place in the sun, where the follower: may come forth in splendor proclaiming i am a satanist! bow down, for i am the highest embodiment of human life [6, p. 45] less restrained, perhaps, but otherwise the church of satan s anticipation of human potential is not different from those of other new age religions in the world-affirming category. the church of satan s use of rituals is typical for new age religi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ked for a 21-night lecture tour but canceled it after predicting her own death, which duly occurred. she is generally recognized as the leading astrologer of her time who laid the groundwork for professional astrology in the united states. she died in new york november 10, 1933. sources: adams, evangeline. astrology: your place among the stars. new york: dodd, mead, 1930. astrology: your place in the sun. new york: dodd, mead, 1928. astrology for everyone: what it is and how it works. new york: dodd, mead, 1931. the bowl of heaven. new york: dodd, mead, 1926. adams, john q(uincy, iii (1938) parapsychologist who experimented with school children and teachers to test clairvoyance and extrasensory effects. he was born march 7, 1938, in dallas, texas, and studied at oberlin college, ohio (b.a

e guests arrived they were amazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtful, they took their places, and had only begun to eat and drink when their annoyance vanished, for the snow around them melted away and the sun shone brightly. the alchemist michael maier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it to his pupil thomas aquinas, who subsequently destroyed it, believing it to be diabolical. the alleged discoverer himself says nothing on this subject, but, in his de rebus metallicis et mineralibus, he tells how he had personally tes

helps to regain a lost kingdom and acquire a foreign one. alectromancy (or alectryomancy) an ancient method of divination with a cock. in practicing it, a circle must be made and divided equally into as many parts as there are letters in the alphabet. then a wheat-corn must be placed on every letter, beginning with a, during which the depositor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the cock forced to swallow them together with a little scroll of parchment made of lambskin upon which has been written certain words. then the diviner holding the cock should repeat a form of incantation. next, on placing the cock within the circle, he must repeat two verses of the psalms, whi

ncentrated, to egypt, hoping to find further evidence of the anunnaki. however, he concluded that the egyptian myths did not support sitchin s thesis; rather, they suggested what he came to call the exploded planet hypothesis. the gods were not extraterrestrial beings, they were meteors that rained down as meteorites. the egyptian deities were the personifications of celestial powers, such as ra, the sun god. the ancient mythological references to the gods descending referred to the coming of fragments of the exploded planet. he also concluded that the sumerian myths also referred to the exploded planet. this exploded planet hypothesis became the subject of alford s second book, the phoenix solution (1998. the phoenix solution alienated alford from sitchin s readers, though he has insisted

led in bond s book gate of remembrance (1918. all hallow s eve one of the ancient four great fire festivals in britain, supposed to have taken place on november 1, when all fires, save those of the druids, were extinguished, from whose altars the holy fire had to be purchased by the householders for a certain price. the festival is still known in ireland as samhein, or la samon, i.e, the feast of the sun, while in scotland, it has been given the name of hallowe en. all hallow s eve, as observed in the church of rome, corresponds with the feralia of the ancient romans, when they sacrificed in honor of the dead, offered up prayers for them, and made oblations to them. in ancient times, this festival was celebrated on february 21, but the roman church transferred it to november 1. it was orig

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

y professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their

eity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term

the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names

n of all else might be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power o

etarian and the interpreter of her highly individual mystical christianity. he collaborated with her on the writing of the perfect way; or, the finding of christ (london, 1882) and related books. after kingsford s death in 1888, maitland published her biography, anna kingsford: her life, letters, diary (1896. he died in the following year on october 2, 1897. sources: kingsford, anna. clothed with the sun. london: john m. watkins, 1889. kingsford, anna, and edward maitland. the perfect way; or, the finding of christ. london, 1882. rev. ed. london, 1887. reprint, mokelumne hill, calif: health research, 1972. reprint, boston: esoteric book, 1988. the virgin of the world. 1885. reprint, minneapolis: wizard s bookshelf, 1977. maitland, edward. anna kingsford: her life, letters, diary. london, 1

EVERBURNING LAMPS

sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky cla

ist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material light coming from ineffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

clear hair, having the same rare dna. fi n a l l y, that thin blonde hair could not plausibly re p resent a chemically-bleached chinese (including the root) because then its dna could not easily h a ve been extracted. the most probable donor of the hair must therefore be as the young man claims: a tall blonde female who does not need much color in her hair or skin as a form of protection against the sun, perhaps because she does not require it. could this young man really have provided, by chance, a hair sample which contains dna from one of the rarest human lineages known. that lies further from the mainstream than any other except for african pygmies and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading chalker, bill, 1999. strang

board a spaceship that took him to several planets in july 1959. the ship, called vea-o-mus, landed around 10 p.m. on the evening of the twelfth. piloted by andra-o-leeka, the ship took off again, this time going to mars, then to venus. after a short stay there, a female pilot, mondra-oleeka, a venusian, relieved andra-o-leeka, and the ship went on to clarion, a planet hidden on the other side of the sun (clarion first ap- andra-o-leeka and mondra-o-leeka 21 pears in contactee stories after truman bethurum reported meeting a scow [a small spacecraft] and its pilot, the beautiful aura rhanes, who hailed from that planet) after a short stop on clarion, vea-o-mus took a two-hour journey to a planet called oreon (as opposed to orion, a constellation. standing horse stayed there for two days. o

books. jung observed, the individuation process, the central problem of modern psychology, is plainly depicted. in an unconscious, symbolic form. although the author with his somewhat primitive mentality has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: harcourt, brace and company. anoah anoah, associated with the melchizedek order of the white brotherhood, consisting of wise extraterrestrial and spiritual entities, channeled through austin, texas, psychic medium jann weiss in the 1980s. the planetary light association

rth of ni b i ru would cause an immense tidal wave, which would sweep over earth and destroy its inhabitants, enki resisted. he told no a h, of biblical fame, about the coming deluge, and noah set to work on his ark, thus ensuring the surv i val of earthly life. the anunnaki supposedly live a very long time because one year to them is the number of earthly years it takes their planet to go around the sun. their technology is so advanced that they developed space flight half a million years ago. they are also able to revive the dead. one critic has written, clearly, sitchin is a smart man. he weaves a complicated tale from the bits and pieces of evidence that survive from ancient sumeria to the present day. just as clearly, sitchin is capable of academic transgressions (fracturing quotes, i

himself and of materials lending support to his story. though a skeptic of contact claims, british writer hilary evans remarks that we still have no yardstick whereby we can separate contactees into genuine and fake, and until we can establish some such criteria, we must provisionally extend the benefit of the doubt even to poor old truman bethurum and cute little aura rhanes from the far side of the sun (evans, 1987. see also: bethurum, truman; contactees further reading bethurum, truman, 1954. aboard a flying saucer. los angeles: devorss and company, 1982. personal scrapbook. scotia, ny: arcturus book service. evans, hilary, 1987. gods, spirits, cosmic guardians. wellingborough, northamptonshire, england: aquarian press. aurora martian an article in the april 19, 1897, edition of the dal

FAUST

stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness

venture, grand is the pay! then are the soldiers off and away. faust and wagner. faust from the ice they are freed, the stream and brook, by the spring s enlivening, lovely look; the valley s green with joys of hope; the winter old and weak ascends back to the rugged mountain slope. from there, as he flees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked humanity. now turn around and from this height, looking backward, townward see. forth from the cave-like, gloomy gate crowds a motley and swarming array. everyone suns himself gladly today. the risen lord they

nd the truth, then can your son a higher goal achieve. faust oh, happy he who still hopes that he can emerge from error s boundless sea! what man knows not, is needed most by man, and what man knows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like these embitter! behold how in the evening sunset-glow the green-encircled hamlets glitter. the sun retreats- the day, outlived, is o erit hastens hence and lo! a new world is alive! oh, that from earth no wing can lift me up to soar and after, ever after it to strive! i d see in that eternal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wild with all its gorges would hind

be. faust i ll feel, whatever my attire, the pain of life, earth s narrow way i am too old to be content with play, too young to be without desire. what can the world afford me now? thou shalt renounce! renounce shalt thou! that is the never-ending song which in the ears of all is ringing, which always, through our whole life long, hour after hour is hoarsely singing. i but with horror waken with the sun, i d fain weep bitter tears, because i see another day that, in its course, for me will not fulfil one wish- not one, yea, that the foretaste of each joy possessed with carping criticism half erases, that checks creation in my stirring breast with thousands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh m

o bowers of rest again; harvest s coming now foretelling, roll the silvery waves of grain. if thou every wish wouldst gain thee, gaze at yonder glory wide! lightly do the bonds restrain thee; sleep s a shell, cast it aside! be the crowd faint-hearted, quailing, falter not, but be thou bold! all is his who never-failing understands and swift lays hold. a tremendous tumult announces the approach of the sun. ariel hark! the storm of hours is nearing! sounding loud to spirit-hearing, is the new-born day appearing. rocky portals grate and shatter, phoebus wheels roll forth and clatter. what a tumult light brings near! trumpets, trombones are resounding, eyes are blinking, ears astounding; the unheard ye shall not hear. slip into a flowery bell deeper, deeper; quiet dwell under the leaf, in the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

of minutes. consider also the oft-told story of a person seeing their entire life pass before their eyes in a near-death episode. from the perspective of a multi-plane, time-space sequence of events, one could conceive of the great flood described in the parable of noah in torah b reshith as an allusion to a great solar cycle spanning approximately six billion years in matter. during that cycle, the sun consumes its mass and eventually expands into a red giant, enveloping the planets that it had created, including the earth. then, the sun (known as elohim in hebrew and brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah is said to have spent in t

y parents, its higher meaning enjoins us to honor our divine father and mother. the great and beloved nineteenth century bengali saint sri ramakrishna paramahamsa offered several useful analogies to the relation between vast and small face (static and active aspects of the divine. these included the relation between milk and its whiteness, a gem and its sparkle, a flame and its power to burn, and the sun and its rays.14 an old vedic analogy compares god to a spider that spins a web from and retrieves it back into its own body. an analogy in qabalah cites the relationship between the letters of the alphabet and the vowels: without the vowels (active aspect, the letters (inactive aspect) cannot be pronounced. in the tantra, it is said that without the vowels, shiva s bones can t dance. anoth

is peace for all until the rise of dawn. the prize of the yoga of knowledge/realization of the ayn(]ya) is called nirvikalpa samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no

nirvikalpa samadhi after being struck on the forehead with a sharp rock by the sannyasin tota puri.29 the qur an alludes to the vast face samadhi experience of the prophet mohammed as the night of power, described as better than a thousand nights. the torah also makes references to the vast face samadhi experiences of mosheh and abraham: and mosheh knew that-not; the skin of his face shone. 30 as the sun set, a deep sleep fell upon abram, and a great darkness descended upon him. 31 and i will put you in a cleft of the rock while i pass by you. and i will take my hand away and you shall see my ultimate, and my face of not (al) shall be seen. 32, 8, 6. hvhy '7 in ascending the central column on the way of hvhy elohenu (see figure 6.3, the consciousness of the traveler first moves from the wa

ng zakhor (remembrance of the divine. whatever service you voluntarily engage in, it is important to remain conscious of the divine embodied in the person or people whom you are serving, and to offer the fruits of your efforts at the feet of the lord. 4' 8: h" 2: 2 2:e 8% a 6* one of the truly great advantages of human incarnation is the exposure to a relatively rapid process of change. every day the sun rises and falls, things manifest and decay, bodies are born, age rapidly, and die. this makes it much easier for people to have a sense of the impermanence of all things, thereby inspiring them to seek within themselves that which does not change through the waking, dreaming, and dreamless sleep states. still, most people waste the precious life given to them. by blindly pursuing selfish d

FIRE OF QAYIN RITE

reat blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mou

ius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art

FOCUS OF LIFE

whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein

now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmounting an eminence he searched the sky long, until he observed the faint glow of the sun struggling through the mists, he spake thus "abstinence from righteousness by total indiscrimination, becomes limitlessness. o sun! like thee, i too will kiss all things and sleep alone, so that they propagate my ecstasy" awaking aaos remembered his purpose, and spoke to his heart "the arcana of desire [i.e. self-love] would be satisfied with none but its original self-by the unique. thus

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ek to reveal to the greeks the egyptian mysteries. the argumentum ends on a note of ecstasy which reflects those gnostic initiations with which the hermetica are concerned. in this work, so ficino believes, there shines a light of divine illumination. it teaches us how, rising above the deceptions of sense and the clouds of fantasy, we are to turn our mind to the divine mind, as the moon turns to the sun, so that pimander, that is the divine mind, may flow into our mind and we may contemplate the order of all things as they exist in god. in the introduction to his edition of the hermetica, scott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by early christian wri

m by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly analysis, partly direct quotation.21 have made many omissions and have sometimes slightly rearranged the order. there is a good deal of diffuseness and repetition in these works, and i have tried to give the

ugh the mens) the world, and consider its beauty. see the hierarchy of the seven heavens and their order. see that all things are full of fight. see the earth, settled in the midst of the all, the great nurse who nourishes all terrestrial creatures. all is full of soul, and all beings are in movement. who has created these things? the one god, for god is one. you see that the world is always one, the sun, one, the moon, one, the divine activity, one; god too, is one. and since all is living, and life is also one, god is certainly one. it is by the 1 st. john, i, iv, xii. 2 c.h, i, pp. 147-57; ficino, pp. 1850-52. 31 ficino's "pimander"and the "asclepius" action of god that all things come into being. death is not the destruction of the assembled elements in a body, but the breaking of thei

ds are as follows (i here combine two passages on the principal gods. the ruler of heaven is jupiter; and through the intermediary of heaven he dispenses life to all beings (possibly an earlier statement that it is breath or spiritus which keeps life in all the beings of the world relates to this supremacy of jupiter, the god of air) jupiter occupies a place intermediary between heaven and earth. the sun, or light, for it is through the intermediary of the solar circle that light is spread to all. the sun illuminates the other stars not so much by the power of his light as by his divinity and sanctity. he must be held as the second god. the world is living and all things in it are alive and it is the sun which governs all living things. next in the order of gods are the thirty-six, which a

are moments within the circle in the interior of which resides the great god omniform (these thirty-six gods are the decans, or divisions of ten degrees into' ibid, pp. 304-5. 2 see above, p. 7. 3 c.h, ii, p. 319. 36 ficino's "pimander" and the "asclepius" which the 360 degrees of the circle of the zodiac are divided' note in the egyptian theological system here presented the great importance of the sun and the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who

FRATER ELIJAH ANGELS OF CHAOS

n of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is the number of a highly secret ophidian formula concealed in the name of an extra-terrestrial entity known as aossic. the integers 393 (3+9+3=15=1+5=6, the number of the sun or solar phallic energy" so we see a unity between these concepts. a phoenix-type returner, a conflagration, bablon and a celestial relation, with some correlation with aossic) and empowered with solar phallic energy (set as midnight sun. an interesting note (with some biblio-mancy) is that in the last page of chapter 7 of nightside of eden page 76, grant brings reference to "the book of d

acred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarlet brother takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the

e a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a refe

FRATER U D PRACTICAL SIGIL MAGIC

. hismael, d jupiter. constructing sigils with planetary cameas/ 113 table of mars numbers hebrew letters seals of characters of mars his intelligence his demon divine names in accord with the numbers of jupiter numbers divine names in heb he, letter of the holy name 2 a 325. graphiel, intelligence of. 325. b mon of mars. rew 5. 5. 65. donai. mars artzabel, de. 114/ practical sigil magic table of the sun numbers hebrew letters seals or characters of the sun his intelligence his demons divine names in accord with the numbers of jupiter n d vau, letter of the holy prolonged he, letter of the holy name 3 e 1 n the sun 6 s the sun umbers6. ivine names in hebrew name 6. 6. loh. 11. akhiel, intelligence of. 66. orath, demon of. constructing sigils with planetary cameas/ 115 table of venus number

FREEMASON BLUEBOOK

ving in the practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise

ted; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. the anchor and ark are emblems of a wellgrounded hope and a wellspent life. they are emblematical of that divine ark which safely wafts us over this tempestuous sea of troubles, and that anchor wh

grand honors are given, after which a procession is formed and the brethren pass around the lodge three times, signifying their respect and obedience by the usual distinctive marks in the different degrees, during which time the installation ode may be sung. master's installation ode. musicdundee. behold, o master in the east,what glories greet thee there; what floods of radiance eastward stream: the sun is rising fair. behold, o master, glorious arts were cradled in the east; maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (43 of 76 [11/22/1999 11:51:55 am] behold what sciences came forth man's waking mind to feast. o master, in thy symbolled east. seek wisdom from above; and spread the light which heaven shall send within the lodge in love. the marshal is directed to

rom whence cometh my help? my help cometh from the lord, which made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the la

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting the

re they wandered in the wilderness while the promised land as we know it today was emerging from the lighter fogs, and at the same time their growing lungs were fitting them to live under the present atmospheric conditions. two more races were born in the basins of the earth after the pioneers had left it. then a succession of floods drove them all to the highlands. the last flood took place when the sun by precession entered the watery sign cancer about ten thousand years ago, as told plato by the egyptian priests. thus we see that there is no sudden change of constitution or environment for the whole human race when a new epoch is ushered in, but an overlapping of conditions which makes it possible for the majority by gradual adjustment to enter the new conditions, though the change may

from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the human constitution and environment is to be, may be seen by examining the past conditions as outlined in the bible, which agrees with the occult traditions in the main points. this new heaven and new earth is now in the making. when the heavenly time marker, the sun, came into aries by precession, a new cycle commenced and the glad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come again and receive you" later, john saw in a vision the new jerusalem desce

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind was mineral-like, the only lower kingdom of evolving life. unity was everywhere observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleepi

ion of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be se

the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly above the new lifewave started in the sun period, and unity also here prevailed. in the moon period contact of the heated sphere with cold space generated

the churchmen, the sons of seth, who are themselves dependent upon divine favor, and when it sees the power and potency of the rulers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and docile, for the belligerent, martial, energetic, fiery sign aries, the ram or lamb, where it is exalted in power. it fills the universe with a creative fire which is immediately seized upon by

m made it possible for the human ego to become an indwelling spirit, but continued oxidation of the blood renders the body undesirable as a habitation in time and death ensues. therefore, though the lucifer spirits helped us into the body, they are also truly angels of death, and the progeny of samael and eve are subject thereto as well as the children begotten by her and adam, for all are flesh. the sun is the center of life and rules the life-giving gas we know as oxygen which coalesces with the martial iron. therefore, christ, the lord of the sun, is also the lord of life, and when by spiritual alchemy as has been explained, we become like him, we are immortal and thus we leave our father samael and our mother eve, and death has no more dominion over us. that does not mean that death ma

FREEMASONS SATANISM AND SYMBOLISM

manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both s

m. manly p. hall, in his book, the lost keys of freemasonry, states "these were the immortals to whom the term 'phoenix' was applied, and their symbol was the mysterious two-headed bird, now called an eagle, a familiar and little understood masonic emblem [p. 108; emphasis added] albert pike, in magnum opus, writes. the eagle was the living symbol of egyptian god mendes. and the representative of the sun [p. xviii] in one sentence, we see the admission that the phoenix bird of ancient satanic egypt was changed into the masonic eagle and then pike admits that the eagle is the symbol of the sun god and of the god of mendes, both symbols being common satanic symbols of satan/lucifer! remember also the satanic meaning of the phrase depicted below the eagle the two eagles "deus meumque jus" as

ees and honey. listen "the virgin of the zodiac is bitten in the heel by serpens, who, with scorpio, rises immediately behind her; and as honey, the emblem of purity and salvation, was thought to be an antidote to the serpent's bite, so the bees of aristaeus, the emblems of nature's abundance, are destroyed through the agency of the serpent, and regenerated within the entrails of the vernal bull. the sun-god is finally victorious [ibid] note that masonry also identifies itself with the pagans who divine the future by studying the entrails of a bull. you consistently see the symbol of the bees and their beehive throughout freemasonry. christianity does not use this symbol "purity" and "salvation" are depicted by the honey. purity is depicted within the bible as either jesus himself or as wh

ns, portland, oregon, 1992, p. xi] that means the masonic column on the left depicts the symbol of the final kingdom of antichrist, his new world order. you see again that we have a strong connection between freemasonry and the coming kingdom of antichrist. freemasonry depicts the savior as the serpent! on the right is the masonic apron. you will note the all- seeing eye on the left upper corner, the sun worship symbol in the right upper corner, and the beehive with bees toward the bottom, all very typical masonic and satanic symbols. but, note the centerpiece symbol, with the satanic death's head in the middle of the masonic emblem of the compass and square. notice that this symbol is surrounded by an ouroboros, the snake eating its own tail. further, notice that two sprigs of evergreen b

under the penalty of having their throat slit and being disemboweled? but, albert pike, the most revered 33 degree mason of all time, has more blasphemy. listen to him describe the ouroboros, the symbol of the serpent devouring his own tail "it is the body of the holy spirit, the universal agent, the serpent devouring its own tail [morals and dogma, p. 734, teachings of the 28th degree, knight of the sun, or prince adept] thus, freemasonry blasphemes both jesus christ and the holy spirit of the trinity. what did jesus christ say about this type of situation "all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy ghost shall not be forgiven unto men. and whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh

FULL MOON RITUALS

s" owl thinks, with a grin. soon, she hears others coming up the path, and wonders where deer is. after her climbing in the tree, and trampling thru the brush, she figures she'd best freshen up a bit before everyone gets here. taking herself off to the small dressing room off the kitchen, owl combs her hair, and washes up, then dons her robes for the yule festivities. since she will be calling on the sun to come back in all his glory, she wears a golden robe, shot with slivers of mirrored cloth. gold and mirrored bits drip from her necklace and earrings. amber rings adorn her fingers, and strings of tiny golden bells adorn her ankles "this is a joyous season" owl states to the castle as much as herself "let the bells ring out, let the candles glow, and let friendship warm the hearts as the

he can feel him begin to tremble in anticipation. a blush comes to her cheeks, and the torches burn brighter. the fireplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's breast, feeling the beat of his heart, and the tremble of his body "you are the altar. prepared to receive the god, as we dance, and sing, and light the fires recalling the sun from the distance" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and bring you back to warm the earth and you're children. renew

FULLER J F C SECRET WISDOM OF THE QABALAH

he names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabalist is an inveterate plagiarist; he never hesitates to absorb knowledge fro

number h or gto count h, and the ten sephiroth are frequently abbreviated as s hy and samekh+ od equal 70, the numerical value of dvs sod, secret; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow e

dom renders comprehensive the abstract thought in an association of ideas. philo names it messiah, and st. john christ. st. paul says: but we speak the wisdom of god in a mystery, even the hidden wisdom, which god ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the lord of glory. 14 referring to christ as the sun, this same apostle says: who is the image of the invisible god, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many othe

timent (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the l

issolution and death oppose its vitality and endeavour to destroy it, and the whole existence of man in this world is a continual struggle to secret wisdom of the qabalah page 37 preserve his vitality. isaiah says, in his magnificent language: gi am yhvh, and there is none else, there is not any elohim besides me. i girded thee, though thou hast not known me; that they may know from the rising of the sun, and from the west, that there is none beside me. i am yhvh, and there is none else. i from light create darkness; i make safety and i create misfortune; i yhvh do all these things. h 1 isaiah's words are pure qabalah; for instance in the zohar we read: gobserve h, he said, gthat the holy one, blessed be he, made a right and a left for the ruling of the world. the one is called 'good, and

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

s, female and male, has had on the development of our present god- idea, which investigation serves to accentuate the conclusions arrived at in the evolution of woman relative to the inheritance of each of the two lines of sexual demarcation. e.b.g. contents- chapter introduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized fa

lready been observed, at a certain stage in the history of the race was portrayed by a female figure with a child in her arms. from all sources of information at hand are to be derived evidences of the fact that the earliest religion of which we have any account was pure nature-worship, that whatever at any given time might have been the object adored, whether it were the earth, a tree, water, or the sun, it was simply as an emblem of the great energizing agency in nature. the moving or forming force in the universe constituted the god-idea. the figure of a mother with her child signified not only the power to bring forth, but perceptive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant r

f the cushites, or ancient ethiopians, meant "the city of lilies" in india the lotus frequently appears among phallic devices in place of the sacred yoni. from the foregoing pages the fact will be observed that the god of the ancients embodied the two creative agencies throughout the universe, but as nothing could exist without a mother, the great om who was the indivisible god and the creator of the sun was the mother of these two principles, while the tree of life was the original life-giving energy upon the earth, represented in the creation myths of the first man adam, and the first woman eve or adama. throughout the ages, this force, or creative agency has been symbolized in various ways, many of which have been noted in the foregoing pages. we have observed that notwithstanding the f

is worship become entwined with that of serpent and phallic faiths, that it is impossible to consider it, even in a brief manner, without anticipating these later developments; yet linked with earth- and sun-worship, it doubtless prevailed for many ages absolutely unconnected with the grosser ideas with which it subsequently became associated. chapter iii. sun-worship--female and male energies in the sun "when we inquire into the worship of nations in the earliest periods to which we have access by writing or tradition, we find that the adoration of one god, without temples or images, universally prevailed"[23 [23] godfrey higgins, celtic druids. underlying all the ancient religions of which we have any account, may be observed the great energizing force throughout nature recognized and re

the earlier ages of human history it included also wisdom, or law--that "power by which all things are discriminated or defined and held in their proper places" the most renowned writers who have dealt with this subject agree in the conclusion that, during thousands of years among all the nations of the earth, only one god was worshipped. this god was light and life, both of which proceeded from the sun, or more properly speaking were symbolized by the sun. in egyptian hymns the creator is invoked as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading s

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

prosecuteyourstudies, gives youtheall-in255 all sufficing privilegeofindependence. surely, somesuchemployment may befound-andyoumustknowthatwhatyou esteem a great prize 'poetical success',wouldbe worthless, indeed, were it to be picked up at first stoopingdowninthepublic way.why,pray, should your'handwriting'remain unclerkly('bad',it isnot)simply forwantofaweek'spractice at'drawingcircles against the sun, asthesailors say? five minutes practicewitha pencil at mere circlemakingcouldremedy whatever iswrongsoonenough.finally,don'tforget255while youcountoverwhatmay be very real disadvantagesofeverykind-theimmense set-off you mayboast-youth,energy and however low anybody may reckonthem-assuredlytalents. be a brave fellow, and seewhatyou can dowiththese! you will greatly gratifyyourtruewell-wish

enewspapers.the'careful pamphlets' were eight innumberl''and includedorderedtothefront,acollectionofboldillustrations and stirring doggerel verse. it ended like this:crown'd heads of europe, we wish you peace, and trust that shortly all wars willcease,but when a battle is bound to be fought,letmaltedmilkto the front be brought, andwhenthe struggle is over and' done 'tis still the best thing under the sun.onmalted milk the babies thrive, by malted milk the sick survive, the weak folk take it to make them strong, the old because they. will then live long;the strong ones take it to keep them well, and many more people than.lcantell255soldiers, sailors, and doctorstoo-and when you have tried it so will you! send for a sample,don'tdelay; there's much to gain and nothing to pay.dropus a line to

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

l]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that is not of the gods.(yechidahin kether) i am the preparer of thepathway.the rescuer unto the sight. out of the darknessle

erophant and raises his wand, as he does at all announcements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, a

x passes to n. and halts.thehegemon passes by s. and w. where he is joined by hiereus and they proceed, with hegemon in front, to their places behind the kerux.thedadouchos follows hegemon from s. to w. where he allowsthe hiereus to step between and so passes to n. where he takes his place on the right of stolistes.thekerux, hegemon, hiereus, stolistes and dadouchos circumambulate the temple with the sun.thehiereus passes hierophant once, the hegemon twice and the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not f

the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresands

gher plane, as the hierophant naturally represents the perfected adept, the 'risen christ, triumphant over 'death. we seemed to have been led through the pathofmars on to a solar plane. all the planets are but rays, or differentiationsofthe sun, it is true, but some special teaching was evidently to be given us by this abrupt transition from mars, the planetofoutward expulsion and destruction, to the sun, who symbolizes the all-attracting, inward-drawing centre, and who is the planet of life and resurrection.thetarotsymbol of mars is very suggestive in this connection, also the alchemical meaning of iron, which has the same symbol as mars, and is said to be corrosive externally,butsolarinternally.(note.i think it was at this point that we asked for information concerning the hiltofthe swor

GILBERT THE MAGICAL MASON

est ofthewall, and cleared thedoor,uponwhichthatwas written in great letters,'postcxx.annos patebo,'withtheyearofthelordunderit; therefore we gave god thanks,andlet it restthatsame night because first we would overlookourrotam.inthe morning following we opened the door and there appeared tooursight a vault of seven sidesandcorners, every side five feet broad and the height of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiom

nd in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255 bers in the doctrine of human reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana in anglia was designed by robert wentworth

d lastly of the sex relations.52themagical masonthe second half of the second volume of the greathistoriacontained seven parts; on prophecy, prophetic sleep, divin255 ation, memory, on nativities, on good and evilspirits;:on physiognomy and character, on chiromancy or the study of a meaning in the lines of the hand, and metaphysical ideas on the pyramidal form, especiallyas related to the rays of the sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandphysiological:it is in this portion that our frater chiefly delighted, and it is here that his vast learning in hebrew cabalistic lore and his wonderful mental ingenuity is chiefly displayed. he discourses at great length on the name jehovah, the tetragrammaton, and its relation to man

k the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that a

s==solarfirechre==sun=heburnedkrs==sun=kupios=cyrusceres=wascalled ta:difera=torch bearing chrs, from this also comes eros in greek, material light coming from ineffable light.thereis a curious reference of asbestos to fire,andthe heat of thesun,intheecstaticjourneytoheavenof kircher, where casmiel,thegenius of this world, gives theodidaktos a boat of asbestos toembarkin for his travels to and on the sun, thecentreof heat. see itinerar1,dialogue1,cap.5.irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to stbridget-daughterof fire. see giraldus cambrensis,demirab.hibern.2, xxxiv.khunrath,in hisamphitheatrumsapientieieternte,cites the64themagical masonancient author oftheapocalypseof thesweetspirit of nature,as speaking of a liquid which burned with a bright

GILBERT THE SORCERER AND HIS APPRENTICE

clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the symbolism is intended to be of destructive nature, and the man. for when the sun enters the sign of the bull, in april, he stirs up the earth to vegetation, and the ancients said that this sho

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

of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his

ial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved

my. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbol

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

rker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green stones, but both he and irwin found difficulty in having it made. the jewels were eventually manufactured: probably at first by edward stillwell& son of london, who advertised regularly in the kneph, and later by p. vaughton r s

GLOBAL FREEMASONRY

idolatry of foreign nations. when we investigate this matter in light of historical records, we see that the pagan cult that influenced the israelites was that of ancient egypt. an important evidence in support of this conclusion is that the golden calf the israelites worshipped, while moses was on mt. sinai, was actually a replica of the egyptian idols hathor and aphis. in his book, too long in the sun, the christian author richard rives writes: hathor and aphis, the cow and bull gods of egypt, were representatives of sun worship. their worship was just one stage in the long egyptian history of solar veneration. the golden calf at mount sinai is more than sufficient ev- fj the inside story on the kabbalah another ancient egyptian idol: hathor, the golden calf. idence to prove that the fe

ism, but contrary to the torah. in her book entitled secret societies and subversive movements, the english writer nesta h. webster says: global freemasonry gc some jews, influenced by the cultures of the pagan civilizations of ancient egypt and mesopotamia, turned away from the torah that god gave them as a guide, and began to worship various material objects. above is pictured a pagan temple to the sun. sorcery, as we know, had been practised by the canaanites before the occupation of palestine by the israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly

egyptians were a perverse people, that acquiesced to the system of their pharaohs, and believed in their false gods. despite this, masons maintain that their origins lie in ancient egypt, and regard that civilization as praiseworthy. an article published in mimar sinan praises the temples of ancient egypt as the "source of masonic craft: kf materialism revisited the egyptians founded heliopolis (the sun city) and memphis and according to masonic legend, these two cities were the source of knowledge and science, that is, as the masons would say "great light" pythagoras, who visited heliopolis, had much to say about the temple. the memphis temple where he had been trained has historical significance. in the city of thebes there were advanced schools. pythagoras, plato and cicero were initia

s 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 dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which

rs this about the 21-meter high obelisk in new york: the most striking instance of the symbolic use of architecture is the monument called cleopatra's needle, given to the us as a gift in 1878 by the egyptian governer ismail. this monument is now in central park. its surface is covered with masonic emblems. this monument was originally erected in the 16th century bc at the entrance to a temple of the sun god, an initiation center in heliopolis. 76 the legend of isis the widow an important symbolic idea in masonry is that of the widow. masons call themselves the children of the widow, and pictures of widows often appear in their publications. what is the origin of this idea? who is this widow? when we examine masonic sources, we find that the symbol of the widow derives originally from an e

GNOSTIC HANDBOOK

. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in

, we should note confuse the image with the essence. certainly there is a wide range of god and goddess images which fit nicely on this polarity, they also move down through the planes and have other expressions. if we use the kabbalistic model for a moment we can see how the pagan concept of the horned god and the triple goddess arose. the horned god manifests as the logos in chokmah and then as the sun. these are his two modes. while the goddess manifests as the old crone of saturn (sophia/binah, the midwife (lunar) and the girl child (earth. these images are pregnant with meaning and certainly help us appreciate the power of these principles beyond simple mental speculation. however care must be taken for it is too easy to reduce the gods to images which fit our preconceptions and by us

s too easy to reduce the gods to images which fit our preconceptions and by using a gender based polarity we can easily end up with both misogynist and homophobic models. the gnostic handbook page 33 that which is not divine will daughter mother crone three phases of the goddess (sophia: earth, moon and saturn (daughter, mother and crone) two horns of the g r e a t g o d (logos, neptune (chokmah& the sun. the gnostic handbook page 34 this ability to show the origins of the symbols of many systems is a unique characteristic of gnosticism. rather than there being conflicts between pagan and so called christian, theism and non theism and related contradictions, we find that all alternatives are reconciled within an all encompassing system. this is the insight which gnosticism gives, it shows

ansmits the transforming energies of the triune principle throughout the planes. it is the door through which the energies of the upper world communicate with those of the planes. it can be imaged as the dying and reborn sun and hence related a wide range of god-man myths and legends. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the sun can be also however harsh, it dries out the land and kills the livestock as well as bringing out the change of tides and the flourishing of life. this reminds us that creation and destruction are the normal cycles of the universe and we must grow through them not being too attached to the material experience. since the triune principles do not directly manifest in the lower worlds the sola

er worlds is an adaptation or analogy to the process whereby the pleroma manifests via the solar sphere into the lower planes. for the gnostic, jesus, for example, was michael, a created being who incarnated and became christed, he was not god made flesh. there are many other entities who being old souls achieve christhood and become son/suns. in this sense these entities become manifestations of the sun and hence we can appreciate how the incarnation motif became accepted. however, the anthropomorphic tradition of god actually entering matter as god is a corruption of the solar mythos and a misunderstanding of the essential gnosis. gods and spirits the great chain of being is brimming with life, there are spirits, gods, aeons, so many forms with so many names. it is simply best to say tha

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything in the visible world and moreove

action model we noticed two major variants in relation to the conditioning of the spectrum or end result. these were: 1. the quantity and/or quality of the light source. 2. the quality of the matrix. if we apply these to the earth to create a terrestrial refraction model we find: 1. physical and spiritual energies received from the solar logos. 2. variants in the quality of the earth logos (gaia. the sun provides spiritual and physical energy which sustains and destroys all life on earth. the heat of the sun can bring about the maturing of crops and stimulate life, while at the same time, it can also cause men to die of heat exhaustion and create gnostic theurgy page 42 deserts. the solar logos (to which we will devote a lesson later) is the doorway through which both static and dialectic

shna tells arjuna on the battlefield. in buddhism reincarnation is also taught, but with a difference. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when it has entered the body persists in evil, it does not taste the fr

, we know that seeds and vegetation represent the spiritual wisdom, while the fruits represent the blossoming of these truths within us. from the chakric perspective the solar plexus is where the focus of our lives lie. here we must have a firm hold on the mysteries and be centred on the static world. the colour here is yellow, that of the trained intellect. gnostic theurgy page 86 the fourth day the sun, moon and stars appear. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspe

i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the whirling energy of nature. god is manifest in gathering, harmony, consideration; the mirror of the sun and of the heart. the third triad. bearing; preparing wavering; flowing; flashing stability; begetting the tenth emanation the world. x gnostic theurgy page 101 it has been theorised that one of the major reasons for the development of the written word was not as a corollary to speech, but as a method to record arcane and esoteric secrets. it seems that in ancient times written text was us

GOETIA LUCIFERIAN

human evolution, the next step in our spiritual and philosophical ideologies. any negative behavior or criminal actions (as defined by current society) is considered a deterrent from our individual evolution, thus is not acceptable. magick is the highest art of conscious elevation; it is the specific ascension of the self and an opening forth of higher articulation of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current

nd empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed

black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are tor

developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seeks to understand those de

moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the grave, i summon thee forth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas!

GOLDEN DAWN RITUALS C C1

unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle o

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

ion, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during a

of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of

planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the

GOLDEN DAWN RITUALS F

ith the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light

of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessa

GOLDEN DAWN RITUALS K

f the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west whi

nasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second

h he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept last. all enter the vault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fo

hief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light! out of the darkness, let the light arise (all exit the vault at this point

GOLDEN DAWN RITUALS SADD

he inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, w

GOLDEN DAWN RITUALS T

riel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela

GOLDEN DAWN RITUALS T3

riel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela

GOLDEN DAWN RITUALS U1

n manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the

its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and

GOLDEN DAWN RITUALS U7

forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in

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it having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the l

GOLDEN DAWN RITUALS Z1

balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elem

phant is an adeptus, he is shown only as lord of the paths of the portal so that when the hierophant is on the dais, the station of aroueris is that of the immediate past hierophant who sits on the hierophant's left. aroo-ouerist. this ends the constitutory symbolism of a temple in the 0=0 grade of neophyte. should a member have occasion to quit his place, he shall do it moving with the course of the sun; he passes the place of hierophant, he shall salute with the sign. when he enters or quits the temple, he shall salute the hierophant's throne when within the portal. 17 the symbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of t

column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore the completion of the opening ceremony. the mystic words, khabs am pekht which accompany the knocks, seal the image of the light. their significance implies, by va

GOLDEN DAWN RITUALS Z3

nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophant heralds the initiation of a fresh current. the password, as already explained, is the symbol of the connecting link of the purpose of the ceremony, and therefore, before beginning fresh operation to attract a fresh

rpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its supe

GOLDEN DAWN RITUALS ZAM11

o man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have

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the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for

but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the

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th. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face

GOLDEN DAWN RITUALS ZAM16

it having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with th

GOLDEN DAWN RITUALS ZAM17

like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed, which doth already begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circl

y the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. how beit we know after a time there will now be a general reformation, both of divine, and human things, according to our desire and the expectation of others; for it is fitting, that before the rising of the sun there should appear and break forth aurora, or some clearness, or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (whic

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know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing ea

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hers again that have smelt and tasted. now, there remains that in a short and swiftly approaching time honor should likewise be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open heart, bare head, and naked feet shall merrily and joyfully go forth to meet the sun rising in the morning. chapter ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician predicts eclipses, so we prognosticate the obscurations of the church, and how long they shall last. f

GOLDEN DAWN RITUALS ZAM2

n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: lif

d in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrec

e alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" w

life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apo

GOLDEN DAWN RITUALS ZAM20

mber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk

control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the

the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto y

ifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, ren

eth, and that he shall stand at the latter days upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 29 circumambulate slowly once in the path of a, saying as you pass around "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 30 at this point, reach the pillars again

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travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable

dom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast on

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ll as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped

ure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your kingdom, and lapr, your archangel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence of the sun, laykn. thou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in t

nd material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say:

is talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light

thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy majesty! all things are created by thy design, and it is by thy command that the nile doth flow. thou ar

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this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt an

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place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign o

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e of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is sayin

GOLDEN DAWN RITUALS ZAM5

hold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the in

GOLDEN DAWN RITUALS ZAM6

, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven

. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the

GOLDEN DAWN RITUALS ZAM7

travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutte

m, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast

GOLDEN CHAIN AND THE LONELY ROAD

s' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus and the lucid post-orgasmic dream of the priestess is guided by external manuductive passes and verbal conjurations. as can be seen, if one considers it deeply, such matters cannot be operated effectively between inexperienced aspirants. as such i conclude that it is best for such mat

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nth century, cartographers and navigators were unable to fix longitude with any kind of precision. they could only make guesses which were usually inaccurate by many hundreds of miles, because the technology had not yet been developed to allow them to do the job properly. latitude north or south of the equator did not pose such a problem: it could be worked out by means of angular measurements of the sun and stars taken with relatively simple instruments. but to find longitude equipment of an altogether different and superior calibre was needed, which could combine position measurements with time measurements. throughout the span of known history the invention of such equipment had remained beyond the capacities of scientists, but by the beginning of the eighteenth century, with rapidly in

ndor almost close enough to touch materializes out of nowhere, a real condor this time, haughty as a fallen angel riding a thermal back to heaven. my pilot gasps and tries to follow him. for a moment i catch a glimpse of a bright, dispassionate eye that seems to weigh us up and find us wanting. then, like a vision from some ancient myth, the creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of parallel lines almost two miles long, arrow straight all the way to vanishing point. and there, off to the right, a series of abstract shapes on a scale so vast and yet so precisely executed that it seems inconceivable they could have been the work of men. the people around here say that they wer

e gods 44 and daunting plains look like a very promising canvas, with 200 square miles of uninterrupted tableland and the certainty that your masterwork won t be carried away on the desert breeze or covered by drifting sand. it s true that high winds do blow here, but by a happy accident of physics they are robbed of their sting at ground level: the pebbles that litter the pampa absorb and retain the sun s heat, throwing up a protective force-field of warm air. in addition, the soil contains enough gypsum to glue small stones to the subsurface, an adhesive regularly renewed by the moistening effect of early morning dews. once things are drawn here, therefore, they tend to stay drawn. there s hardly any rain; indeed, with less than half an hour of miserly drizzle every decade, nazca is amon

nglish edition translated and edited by p. a. means, hakluyt society, london, 1920. graham hancock fingerprints of the gods 51 effect to speed up their ruthless advance into the inca heartland.3 the capital of the inca empire was the city of cuzco, a name meaning the earth s navel in the local quechua language.4 according to legend it was established by manco capac and mama occlo, two children of the sun. here, though the incas worshipped the sun god, whom they knew as inti, quite another deity was venerated as the most holy of all. this was viracocha, whose namesakes were said to have made the nazca lines and whose own name meant foam of the sea. 5 no doubt it is just a coincidence that the greek goddess aphrodite, who was born of the sea, received her name because of the foam [aphros] ou

ure: viracocha, foam of the sea, a master of science and magic who wielded terrible weapons and who came in a time of chaos to set the world to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish chronicler who recorded this tra

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ly shrink the door back to iits original size on the card. close the operation with another banishing ritual of the pentagram. note: if youfind this method difficult, try it while sitting in a confortable chair. if you can "see" the expanding square become a realistic door in front of you, then you are very near to success. 120 spirit vision in the watchtowers an advanced method i can travel like the sun. i can travel like the sun. i can tread the path. i can travel about. the book of the dead chapter cxlvii, the sixth arit, after sufficient development of the body of light and success with the beginning method of spirit vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of t

a is therefore one to use to improve one's karmic burden. the letters gon, un, med are written, 178 the formula of qaa we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. aleister crowley, liber vii the enochian word qaa, pronounced qah-ah, is comprised of the first letters of the words quasahi-ath-ar which means "the delight in the works of the sun" the entire phrase adds up to 312 which is the number fori ananael-basgim meaning "the secret wisdom of the day" this shows the solar nature of this formula. aiq bkr reduces 312 to 6, the number for life. this phrase also adds up to 306, the number fori damploz olprt, meaning "a variety of light" aiq bkr reduces 306 to 9, the number for stability in change. the formula itself adds up to 52

change in expression (death in scorpio. the sigil of vovin from the rose (figure 6) is: 188 the formula of vrelp my god! 0 my god! i am but a speck in the stardust of ages; i am the master of the secret of things. aleister crowley, liber vii the enochian word vrelp, pronounced var-ee-elpeh, is comprised of the first letters of the words vran ror-elzap laiad plapli which means "seeing the orbit of the sun and partaking of the secrets of truth" the entire phrase adds up to 676 which is the number for the sum of the names of the three governors of the 14th aethyr, vta: tedoand =113 v o a n a m b= 2 5 7 vivipos =306 676 the 14th aethyr contains the city of the pyramids and the formula of vrelp can aid in entering this exalted city. also 676=26x26, where 26 is the number for athzah meaning "the

iq bkr reduces 1130 to 5, the number for man and motion. also 1130=565x2, where 565 is the number for toh-khirlan which means "the triumph of joy" the letters of ivitdt add up to 212. this reduces to 5 by aiq bicr, with an alternate number of 200 (t can be either leo=9 or caput draconis=3. the number 212 is equal t o torzu lialprt" the fi r st flame" al so 212=106x2 and .106 is the number for ar "the sun" all of these correspondences show that ivitdt is a solar formula and has to do wi th the magi cal proce ss of purification by fire. the words i-vi-i-d-t can be translated "the second is to be like unto the third" in other words, the polar forces of duality (two) are to be made manifest (three) by this formula. the correct execution of this important formula is expressed by its letters as

n of torment" and affa means""empty."this square embodies the idea of the inherent limitation and mortality of matter and of all physical existence. it should be used carefully. ror. this square adds up to 524, the number for ialkomo which means'`burning windo' and khr toant beszwhichis "wheel that unites matter" aiq bkr reduces 524 to 2, the number for "divine will" ror is the enochian word for "the sun" and odo means "to open" the name of the egyptian solar god, ptah, means "the opener" and this magick square expresses the same creative forces that are associated with ptah this square embodies the forces of the solar current. graa_ this square adds up to 618, the number for zin- dobix which means "a waterfall" and paradiz-knila which is "virgin blood" aiq bkr reduces 618 to 6, the number

GREY W G CONDENSATION OF KABBALAH

ons. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at

serpents. expressively by the planet madim (mars. humanly by the development of female chromosomes in the foetus. 6 harmony and beauty. here life is brought to balance originatively by the god- aspect yhvh eloah ve-da at (i will be god-goddess of knowledge. creatively by archangel michael (the god-like. formatively by the angel order of the malachim (kings or messengers. expressively by shemesh (the sun) as life-supporting nucleus of our solar system. it is said that the male-female chromosomes are combined into the best possible being here, and the ultimate physical sex of the individual decided. 7 victory and achievement. originatively governed by the god-aspect yhvh tzva ot (i will be hosts. creatively by archangel auriel (light of god, sometimes identified with haniel [grace ofgod. fo

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ruction she has not lost sight of to this day. but what is most fondly cherished in her, and woven into the gayest tissues, is the delightful narratives of giants, dwarfs, elves, little wights, nixies, night-hags and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfat

time the bright, the beaming. to the gothic hveits corresponds the skr. svetas (albus, to this the slav, svety, sviatyi (sanctus, and svet, swiat, svetlo signify mundus, coelum, lux. but again svetovit, swantowit, is ares and bellum, and the parallelism of wuotan, donar, zio to radigast, perun, svetovit stands unquestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when suryas is taking hold of a victim, it bites his hand off, and a golden one has to be put on: is not this t;^r, whose hand the wolf bit off (p. 207? and who knows but the like was told of the slavic svetovit? it was beautiful to derive the eye from the sun, blood from water, the salt flow of tears from the bitter sea, and the more profound seem theref

e beings of heathenism, who still at appointed times grow visible to mortal sight; they love best to appear in warm sunlight to poor shepherds and herd-boys. german legend everywhere is full of graceful stories on the subject, which are all substantially alike, and betray great depth of root. on the lahnherg in up. hesse sat a wjiite maiden at sunrise; she had wheat spread out on sheets to dry in the sun, and was spinning. a baker of marburg was passing that way, and took a handful of grains with him; at home he found nothing but grains of gold in his pocket. and the like is told of a peasant near friedigerode. a poor shepherd was tending his flock at the boyyiejmrg, when he saw a snow-ivliite maiden sit in the sunshine by the castle-door; on a white cloth before her lay pods of flax ready

pp. 955-7. another difficulty put in the way of deliverance is, that the maiden in some disgusting shape, as a snake, dragon, toad oy frog, has to be kissed three times (d. sag. no. 13. moneys anz. 3, 89. 7, 476. already in the poem of lanzelot we have this kissing of the dragon's mouth, who after that turns into a fair lady (7881. 7907-90. now and then the apparition of the white dame basking in the sun, beaming and bathing, melts into the notion of a ivater-holde and nixe (p. 491, a scand. hafs-fru (afzelius2, 150, spirits that likewise need redemption (p. 493. twelve luhite sea-maids come and join in the dancing of men (mone's anz. 5, 93; add the romance legend of melusina. but such mer-women generally assume, wholly or in part, the shape of a fish or snake; and some white women have af

ush; according to vintler it is 'that year's shoot (sumer-late) of a wild hazel-tree' to have it, one must cut by right-hand moonlight (crescent moon) a bough with a zivisele, zwispel (furca, and twist it three times round itself^ others demand a white shoot of hazel or holy-thorn, one that has a twiele or fork, has shot up in one year, and has not a speck of old wood in it; it must stand so that the sun from east and west shines through the fork, else it is no good. he that would gather it walks in silence to the shoot, between 3 and 4 in the morning of a sunday in full moon, turns his face to the east, bows three times to the shoot, and says' god bless thee, noble spray and summer's bough' then follow seven spells, given in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

on the nine giantpillars near miltenberg the common folk still see the handmarks of the giants who intended therewith to build a bridge over the main (deut. sag. no. 19. the most notable instance occurs in the edda itself. a iotunn had come to the ases, professing to be a smrcsr, and had pledged himself to build them a strong castle within a year and a half, if they would let him have freyja with the sun and moon into the bargain. the gods took counsel, and decided to accept his offer, if he would undertake to finish the building by himself without the aid of man, in one winter; if on the first day of summer anything in the castle was left undone, he should forfeit all his claims. how the smith/ with no help but that of his strong horse sva&ilfari, had nearly accomplished the task, but was

n thought; he had it in his heart to build a church, the like of which was nowhere to be seen, but the cost of it would grievously impoverish his kingdom. in this perplexity he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. olaf himself. to this the king agreed, but projected such a plan for the church, as he thought impossible of execution: it was to be so large, that seven priests could preach in it at once without disturbing each other; pillar and ornament, within and without, must be wrought of hard flint, and so on. erelong such a structure stood completed, all but the roof and spire. pe

ed. they shew important discrepancies in the details, and a different order is followed in each. only three items go right through the first three accounts, namely, that lime (loam, earth) was taken for the flesh, dew for the* sweat, clouds for the mind. but then the mhg. and frisian texts travel much further together; both of them make bone spring out of stone, hair (locks) from grass, eyes from the sun, blood from the sea (water, none of which appear in the as. peculiar to the mhg. poem is the derivation of the veins from herbs (wiirzen, and to the as. writer that of the blood from fire, of tears from salt, of the various colours in the eye from flowers, 1 of cold breath from wind, and of sense from grace; which last, though placed beyond doubt by the annexed translation, seems an error

to this day have them flit across the mind; clouded brow we say of a reflective pensive brooding one, and the grimnismal 45b applies to the clouds the epithet harsmfrsagr, hard of mood. it was quite in the spirit of the edda to make the skull do for the sky, and the eyebrows for a castle; but how could sky or castle have furnished materials for the human frame? that the striking correspondence of the sun to the eye should be wanting in the edda, is the more surprising, as the sun, moon and stars are so commonly spoken of as eyes (superst. 614, and antiquity appears even to have seen tongues in them, both of which points fall to be discussed in chap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. i

ain somewhat different from the preceding, though six are the same: earth, sea, cloud, wind, stone and sun; the holy ghost and the light of the world are peculiar, while veins, hair, tears, and motley eyes are wanting. the champ damacien is ager plasmationis ada3, qui dicitur ager damascenus, conf. fel. fabri evagator, 2, 341 [is du monde the mistranslation of a germ. des mondes, the moon s? like the sun, it bestows beauty, and that has nothing to do with christ, who is however the. light of the world. te.j ceeation. 569 in keeping to explain the sun as a giant s eye, the mountains as his bones, the bushes as his hair; there are plenty of legends still that account for particular lakes and marshes by the gushing blood of a giant, for oddly-shaped rocks by his ribs and marrow-bones; and in

GRIMOIRE OF TURIEL

that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire i

rfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and the end of a quili, made into small balls (pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret grimoire form of conjuring and exorcising spirits to oration lo be said when putting on the vestures. amacor, amacor, amides, theodomai, ainto

eus mirabilis, jao, verax, ampheneton, saday, dominator, on, fortissimus deus, invest with thy blessed help this work begun of thee, that it may be consummated by thy mighty power. amen. amoruli, tametia, latisten, rabur, tanetia, latisten, escha, aloelin, alpha et omega, leytse, oraston, adonay. amen. names and offices of the spirits. messengers. and intelligences of the seven planets spirits of the sun. gabriel. vianathraba. corat. messengers of the sun. burchat. suceratos. capabile. intelligences of the sun. haludiel machasiel. chassiel. spirits of the moon. gabriel. gabraei. madios. the secret grimoire messengers of the moon. anael. pabael. ustael. intefligences of the moori. uriel. naromiel. abuori. spirits of saturn. samael. bachiel. astel. messengers of saturn. sachieh. zoniel. huba

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

turn his control over to any newly elected masters and officers. c all other regular or special convocations or meetings of each lodge are to be postponed in order that the new year feast may be held on the day decreed by the imperator. d the annual outdoor fete may be held at the discretion of the master of each lodge, on or about the 23rd day of september of each year. it shall be that day when the sun enters the sign of libra. this annual outdoor fete should be held by each lodge independently, to celebrate the laying of the foundation stones of the great pyramid in america. each lodge shall arrange to go on this day (or the following one, should it rain or be stormy) to an open space in the suburbs near such lodge, and with prayer and addresses, have each member of the lodge deposit in

s and means for work and worship. these, too, are explained hereinafter. the "east" the "east" of the lodge is the first point on the horizon, and, therefore, the most important point of direction in the lodge to all rosicrucians. it was in the east that man first saw the "symbol of life" and knew, by what he saw, that cod's laws were mechanically and mathematically perfect. the diurnal rising of the sun, with such infinite exactness, after a period of transition from ebbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point i

that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessi

the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is

ition. in subordinate lodges the master shall be addressed as: the worthy master. he shall be saluted and respected in the same manner as a grand master, as far as form and ceremony are concerned, although amenable to the grand master of his jurisdiction and its grand council. the matre the mother of each lodge holds therein a position akin to that of the master. her station is in the west, where the sun retires in glory, and life closes its material activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lodge (the fratres and sorores, and to her should be confided those intimate personal problems of life which none but a mother can understand. then she, in turn, may secredy and in strict confidence seek the help of the master of her lodg

HAMIL THE ROSICRUCIAN SEER

the technical phraseology of the day, but stopping short precisely where his revelations would be most useful and most convincing-the limits of our present knowledge and ideas,t-detailingto a nicety the vegetation of the planet saturn, the complexions of the inhabitants of jupiter, and the very forms of the cerebrum and cerebellum of the inhabitants of mars, but unable to give us the diameter of the sun to withinii4,ooqmiles-'itsdiameter has not been as yet correctly determined' becoming dogmatical upon theoriginof the asteroids, but stating'theirrotations have been scarcely decided upon, their revolutions have beennearlycorrectly calculated' but the (to me) most convincing proof that our soul atmosphere has the faculty of receiving, when in a mesmeric induced sleep, the influx of all the

of which intersected the current producing the direction of the magnetic needle. on my enquiring the name of the discoverer, the clairvoyant passed off(i.e.,spiritually, the body assuming the inclined position, asisexplained on p. 38, and on returning, he remarked,'itsoundslike-heis known as professor faraday'"emerson'srepresentativemen,p. 5i.bohn.t"thestatement here, concerning the revolution of the sun as a planet around a centreinthe depths of immensity,isverified by the recent discoveries of maedler, a russian astronomer; of which discoveries the clairvoyant, in his normal state, had no knowledge, neither had either of his associates until many months after this was delivered.'p,160.'numerous witnesses can testify that what is said about an eighth and ninth planet wasinmanuscript month

f his relatives entertained the idea that he had enlisted into don pedro's army, and took steps, at the time, to acquire a certainty of it. m. lucas furnished me with this particular some time after, when on a visit to paris. no information, however, could be obtained in this respect. but what astonished all present at this sitting was to see adele, who, to screen herself from the burning rays of the sun of these countries, put her hand up to the left side of her face, as if suffocating with heat. but the most marvellous part of the scene was,that shereceivedaviolentcoup-de-soleilthatrenderedall thissideof herface,from theforeheadto theshoulder,of areddishblue,whilst the other side remained perfectly white; and full twenty-four hours elapsed before this deep colour com255 menced disappeari

e spiritual world' she then gaveso exact a description of him to m. lucas, that the latter declared even the very gestures true to life. a few days later, m. lucas and the mother of the man had a second sitting. adele once asleep, said 'i see him' where do you see him 'here present' give us, once more, a description of him, as also of the place where he is.'heis a fair man, browned by the heat of the sun; very corpulent, features pretty regular, hazel eyes, mouth large; air sombre and meditative. he is in the garb of a workingman-asort of small blouse. he is at work, gathering seeds like peppercorns, but i don't think they are, as they seem bigger. this seed is found in small shrubs about three feet high. i see a negro near him, who is doing the same thing' try and obtain an answer to-day:

of nature which we now term animal magnetism.mrsandby has sufficiently shewn there 'is no reason to question either the good faith of m. cahagnet or the credibility of his witnesses' and 'that the work is written in an earnest and truth-loving spirit' this opinion i readily adopt, as, after a careful reading, i do not perceive in the work or correspondence anythingnew.'thereis no new thing under the sun' and scarcely a statement but to which a parallel can be readily produced. in any treatise upon ghosts, the oft-repeated,butmuch to be esteemed, advice of mrs glass, as to cooking a hare, occurs on the very threshold as a startling difficulty; for in these dark ages a (notthe)sensible majority of the public require, upon this subject, confirmation a vast deal stronger than holy writ. fortu

HANDBOOK OF EGYPTIAN MYTHOLOGY

n deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belo

s, but there is no written evidence from this period to confirm this. the pyramid builders the man in charge of building the pyramid complex of djoser was an official named imhotep. at this period, literacy was mainly confined to such officials and their households. many of these officials served as part-time priests in the cult places of deities and deceased kings.16 imhotep, who was a priest of the sun god at heliopolis, was later credited with writing a book of wisdom. this earned him a place as the first of egypt s great sages and eventual deification (see deities, themes, and concepts. the tradition may reflect an actual advance in the uses of writing at this period. the development of long, connected texts only seems to have taken place in egypt centuries after the introduction of wr

to have developed in this period was the topographical list.17 this listed deities according to their cult places and summarized their functions and qualities with epithets. some epi- 8 handbook of egyptian mythology thets, such as horus, protector of his father, suggest the existence of a story behind them. in the fourth dynasty the king s role was redefined as being the son of ra, the deputy of the sun god on earth. sneferu, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians in deities, themes

ion. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt. pyramid complexes have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it wa

. the composing, copying, and reading out of these sacred books were the province of a special class of priests, known as lector priests. no actual books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antechamber of the pyramid of king weni. the antechamber represented the akhet, the place where the dead king would be transformed and rise again like the sun above the horizon (courtesy of princeton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror

HEAVEN HELL

e their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peac

living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and therefore it was only natural that gre

god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied daily in burning up the damned and the opponents of the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world we find pits of fire, abysses of darkness, murderous knives, streams of boiling water, foul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are fa

periods, and it seems as if, at the time when the "pyramid texts" were cut into stone, these religious compositions were intended to contain expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests therefore framed religious works in such a manner that they might be acceptable both to t

acter than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests therefore framed religious works in such a manner that they might be acceptable both to those who believed in the old animal-gods, tree-gods, plant-gods &c, of egypt, and those who preferred a purely solar cult, such as that of the worship of the sun-god ra. the oldest books of the dead, in fact, represent the compromise arrived at under the ivth, vth, and vith dynasties, between the priests of the old and the new religions. this being so, the religious texts of the period represent too much a patch-work belief for purposes of systematic illustration, and in the result, and perhaps also through the funeral customs of the day, the growt

HELENA BLAVATSKY NIGHTMARE TALES

ng, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse of the sun, and that out of fear of the allimani he went servingon his knees remigius, the servant of the nazarene, at rheims. but hast thou become any truer in thy newfaith? hast thou not murdered in cold blood all thy brethren who trusted in thee, after, as well as before, thyapostasy? hast not thou plighted troth to alaric, the king of the west goths, and hast thou not killed him bystealth, runnin

the combined power and glory thou hast deprived themof shall be thine in prospect, yet thou shalt never reach it. thou shalt" the prophetess never finishes her sentence. with a terrible oath the king, crouching like a wild beast on his skin-covered seat, pounces upon her with theleap of a jaguar, and with one blow fells her to the ground. and as he lifts his sharp murderous spear the"holy one" of the sun-worshipping tribe makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and, running through the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men i

soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule h

wind and thus protect the dwellings of the rich that nestleat their foot on the inland side. the half-ruined cottages on the open shore are the insufficient shelter of thepoor. their squalid bodies are often crushed under the walls torn and washed down by wind and angry wave.but they only follow the great law of the survival of the fittest. why should they be protected? lovely is the morning when the sun dawns with golden amber tints and its first rays kiss the cliffs of thebeautiful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature f

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

HELENA BLAVATSKY THE KEY TO THEOSOPHY

n this one principle, the essential brotherhood of man, as herein briefly outlined and imperfectly set forth. it has been assailed as buddhist and anti-christian, as though it could be both these together, when both buddhism and christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. theosophy has been also regarded as something new under the sun, or, at best as old mysticism masquerading under a new name. while it is true that many societies founded upon, and united to support, the principles of altruism, or essential brotherhood, have borne various names, it is also true that many have also been called theosophic, and with principles and aims as the present society bearing that name. with these societies, one and all, the essenti

cting its radiance on the earth, while the theosophical society is only a visible bubble on that reflection. theosophy is divine nature, visible and invisible, and its society human nature trying to ascend to its divine parent. theosophy, finally, is the fixed eternal sun, and its society the evanescent comet trying to settle in an orbit to become a planet, ever revolving within the attraction of the sun of truth. it was formed to assist in showing to men that such a thing as theosophy exists, and to help them to ascend towards it by studying and assimilating its eternal verities. q. i thought you said you had no tenets or doctrines of your own? a. no more we have. the society has no wisdom of its own to support or teach. it is simply the storehouse of all the truths uttered by the great s

hich only underlies every creed. to resort once more to metaphor. theosophy, on earth, is like the white ray of the spectrum, and every religion only one of the seven prismatic colors. ignoring all the others, and cursing them as false, every special colored ray claims not only priority, but to be that white ray itself, and anathematizes even its own tints from light to dark, as heresies. yet, as the sun of truth rises higher and higher on the horizon of man's perception, and each colored ray gradually fades out until it is finally reabsorbed in its turn, humanity will at last be cursed no longer with artificial polarizations, but will find itself bathing in the pure colorless sunlight of eternal truth. and this will be theosophia. q. your claim is, then, that all the great religions are d

being, at regular intervals of time, covering periods of immense duration. q. can you elaborate the subject? a. take as a first comparison and a help towards a more correct conception, the solar year, and as a second, the two halves of that year, producing each a day and a night of six months' duration at the north pole. now imagine, if you can, instead of a solar year of 365 days, eternity. let the sun represent the universe, and the polar days and nights of six months each-days and nights lasting each 182 trillions and quadrillions of years, instead of 182 days each. as the sun arises every morning on our objective horizon out of its (to us) subjective and antipodal space, so does the universe emerge periodically on the plane of objectivity, issuing from that of subjectivity-the antipod

d nights of six months each-days and nights lasting each 182 trillions and quadrillions of years, instead of 182 days each. as the sun arises every morning on our objective horizon out of its (to us) subjective and antipodal space, so does the universe emerge periodically on the plane of objectivity, issuing from that of subjectivity-the antipodes of the former. this is the "cycle of life" and as the sun disappears from our horizon, so does the universe disappear at regular periods, when the "universal night" sets in. the hindus call such alternations the "days and nights of brahm" or the time of manvantara and that of pralaya (dissolution. the westerns may call them universal days and nights if they prefer. during the latter (the nights) all is in all; every atom is resolved into one homo

HEPTAMERON

s of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be

6. rana. 7. ourer. 7. netos. 8. thamic. 8. tafrac. 9. neron. 9. sassur. 10. jayon. 10. aglo. 11. abai. 11. calerna. 12. natalon. 12. salam. the spring. talvi. the summer. casmaran. autumne. ardarael. winter. farlas. heptameron 3 the angels of the spring. caratasa. core. amatiel. commissoros. the head of the signe of the spring. spugliguel. the name of the earth in the spring. amadai. the names of the sun and moon in the spring. the angels of the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon

the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o

thee, o thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let i

gabriel. 6. thamur. sachiel. 12. natalon. cassiel. hours of the night tafrac. raphael. 9. neron. sachiel. 9. sassur. gabriel. 10. jayon. samael. 10. aglo. cassiel. 11. abay. michael. 11. calerna. sachiel. 12. natalon. anael. 12. salam. samael. heptameron 23 but this is to be observed by the way, that the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. but of these things it is sufficiently spoken. finis. the heptameron of peter de abano. transcribed from the 1657 edition of the fourth book of occult philosophy, translated and edited by robert turner. adobe acrobat edition created by benjam

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

n's g.d. motto. for my own use, but i dare not lend it to anyone else, or he would never lend me another. i will write to l.a [percy bullock] and tell him so. it may perhaps answer your purpose to go to the harz mountains to get fresh ore. of course it spoils by keeping, i.e. the essential part evaporates. in a ms i have it says that paracelsus knew about this, and it intimates that he went, when the sun goes into cancer and exactly at full moon when the same entrance takes place which happens every year close upon the middle of june, go into a silver mine, as in hungary, or freyberg, clausthal, hallerfeld and fichteburg, and you will find a brown earth between the passages, which will change in the above named hour, and, n.b. become as yellow as gold, such as i have found in the mountains

HP LOVECRAFT A DARK LORE

hough he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known and favoured by a nightmare cult ready and eager to loose them upon the world whenever another earthquake shall heave their monstrous stone city again to the sun and air. johansen's voyage had begun just as he told it to the vice-admiralty. the emma, in ballast, had cleared auckland on february 20th, and had felt the full force of that earthquake-born tempest which must have heaved up from the sea-bottom the horrors that filled men's dreams. once more under control, the ship was making good progress when held up by the alert on march 22nd, and i co

sy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. the odour rising from the newly opened depths was intolerable, and at length the quick-eared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through t

r again. i have looked upon all that the universe has to hold of horror, and even the skies of spring and the flowers of summer must ever afterward be poison to me. but i do not think my life will be long. as my uncle went, as poor johansen went, so i shall go. i know too much, and the cult still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen

ntly took a wrong direction, joe osborn warned him and walked ahead to show the right one. courage and confidence were mounting, though the twilight of the almost perpendicular wooded hill which lay towards the end of their short cut, and among whose fantastic ancient trees they had to scramble as if up a ladder, put these qualities to a severe test. at length they emerged on a muddy road to find the sun coming out. they were a little beyond the seth bishop place, but bent trees and hideously unmistakable tracks showed what had passed by. only a few moments were consumed in surveying the ruins just round the bend. it was the frye incident all over again, and nothing dead or living was found in either of the collapsed shells which had been the bishop house and barn. no one cared to remain t

l rumours had not lied. this place had once been the seat of an evil older than mankind and wider than the known universe. in the ruined desk was a small leatherbound record-book filled with entries in some odd cryptographic medium. the manuscript writing consisted of the common traditional symbols used today in astronomy and anciently in alchemy, astrology, and other dubious arts- the devices of the sun, moon, planets, aspects, and zodiacal signs- here massed in solid pages of text, with divisions and paragraphings suggesting that each symbol answered to some alphabetical letter. in the hope of later solving the cryptogram, blake bore off this volume in his coat pocket. many of the great tomes on the shelves fascinated him unutterably, and he felt tempted to borrow them at some later time

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

nia, at which latter place we took on final supplies. none of our exploring party had ever been in the polar regions before, hence we all relied greatly on our ship captains- j. b. douglas, commanding the brig arkham, and serving as commander of the sea party, and georg thorflnnssen, commanding the barque miskatonic- both veteran whalers in antarctic waters. as we left the inhabited world behind, the sun sank lower and lower in the north, and stayed longer and longer above the horizon each day. at about 62 south latitude we sighted our first icebergs- tablelike objects with vertical sides- and just before reaching the antarctic circle, which we crossed on october 20th with appropriately quaint ceremonies, we were considerably troubled with field ice. the falling temperature bothered me con

HP LOVECRAFT CELEPHAIS

d dreams. there are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. but some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy. kuranes came very suddenly upon hi

ers, and in the wildest part of this hilly country, so remote that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that ther

HP LOVECRAFT DAGON

d with all the fairness and consideration due us as naval prisoners. so liberal, indeed, was the discipline of our captors, that five days after we were taken i managed to escape alone in a small boat with water and provisions for a good length of time. when i finally found myself adrift and free, i had but little idea of my surroundings. never a competent navigator, i could only guess vaguely by the sun and stars that i was somewhat south of the equator. of the longitude i knew nothing, and no island or coastline was in sight. the weather kept fair, and for uncounted days i drifted aimlessly beneath the scorching sun; waiting either for some passing ship, or to be cast on the shores of some habitable land. but neither ship nor land appeared, and i began to despair in my solitude upon the

i saw protruding from the nasty mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in absolute silence and barren immensity. there was nothing within hearing, and nothing in sight save a vast reach of black slime; yet the very completeness of the stillness and the homogeneity of the landscape oppressed me with a nauseating fear. the sun was blazing down from a sky which seemed to me almost black in its cloudless cruelty; as though reflecting the inky marsh beneath my feet. as i crawled into the stranded boat i realised that only one theory could explain my position. through some unprecedented volcanic upheaval, a portion of the ocean floor must have been thrown to the surface, exposing regions which for innumerable millio

millions of years had lain hidden under unfathomable watery depths. so great was the extent of the new land which had risen beneath me, that i could not detect the faintest noise of the surging ocean, strain my ears as i might. nor were there any sea-fowl to prey upon the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the ground lost some of its stickiness, and seemed likely to dry sufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil

HP LOVECRAFT POETRY AND THE GODS

nger ceased, there came a sound in the wind blowing from far egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered goddess and, kneeling, cried "master, it is time i unlocked the gates of the east. and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before the awakening of mortals to thy home. weep not at the bleakness of thy life, for the shadow of false faiths will soon be gone and the gods shall once mo

HP LOVECRAFT THE CALL OF CTHULHU

though he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known and favoured by a nightmare cult ready and eager to loose them on the world whenever another earthquake shall heave their monstrous stone city again to the sun and air. johansen's voyage had begun just as he told it to the viceadmiralty. the emma, in ballast, had cleared auckland on 20 february, and had felt the full force of that earthquake-born tempest which must have heaved up from the sea-bottom the horrors that filled men's dreams. once more under control, the ship was making good progress when held up by the alert on 22 march, and i could f

sy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the odour arising from the newly opened depths was intolerable, and at length the quickeared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through th

r again. i have looked upon all that the universe has to hold of horror, and even the skies of spring and the flowers of summer must ever afterward be poison to me. but i do not think my life will be long. as my uncle went, as poor johansen went, so shall i go. i know too much, and the cult still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen

HP LOVECRAFT THE CATS OF ULTHAR

raceful kitten on the steps of an oddly painted wagon. on the third morning of the wanderers stay in ulthar, menes could not find his kitten; and as he sobbed aloud in the market-place certain villagers told him of the old man and his wife, and of sounds heard in the night. and when he heard these things his sobbing gave place to meditation, and finally to prayer. he stretched out his arms toward the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with

again insisted that it was the dark folk who had taken them, since cats did not return alive from the cottage of the ancient man .and his wife. but all agreed on one thing: that the refusal of all the cats to eat their portions of meat or drink their saucers of milk was exceedingly curious. and for two whole days the sleek, lazy cats of ulthar would touch no food, but only doze by the fire or in the sun. it was fully a week before the villagers noticed that no lights were appearing at dusk in the windows of the cottage under the trees. then the lean nith remarked that no one had seen the old man or his wife since the night the cats were away. in another week the burgomaster decided to overcome his fears and call at the strangely silent dwelling as a matter of duty, though in so doing he w

HP LOVECRAFT THE CRAWLING CHAOS

a young child of such beauty as i never beheld before. though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the end. they have come down through the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of th

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon and stars and planets when it was not clear. in summer the gardens were cooled with fresh odorous breezes skilfully wafted by fans, and in winter they were heated with concealed fires, so that in those gardens it was always spring. there ran little streams over bright pebbles, dividing meads

HP LOVECRAFT THE MUSIC OF ERICH ZANN

sity and was distinguished by peculiarities which could hardly be forgotten by any one who had been there. i have never met a person who has seen the rue d auseil. the rue d auseil lay across a dark river bordered by precipitous brick blear-windowed warehouses and spanned by a ponderous bridge of dark stone. it was always shadowy along that river, as if the smoke of neighboring factories shut out the sun perpetually. the river was also odorous with evil stenches which i have never smelled elsewhere, and which may some day help me to find it, since i should recognize them at once. beyond the bridge were narrow cobbled streets with rails; and then came the ascent, at first gradual, but incredibly steep as the rue d auseil was reached. i have never seen another street as narrow and steep as t

HP LOVECRAFT THE NAMELESS CITY

riumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert still. then suddenly above the desert's far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state i fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as memnon hails it from the banks of the nile. my ears rang and my imagination seethed as i led my camel slowly across the sand to that unvocal place; that place which i alone of living men had seen. in and out amo

the moon returned i felt a chill wind which brought new fear, so that i did not dare to remain in the city. and as i went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. i awakened just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. i saw the sun peering redly through the last gusts of a little sandstorm that hovered over the nameless city, and marked the quietness of the rest of the landscape. once more i ventured within those brooding ruins that swelled beneath the sand like an ogre under a coverlet, and again dug vainly for relics of the forgotten race. at noon i rested, and in the afternoon i spent much time tracing the walls a

HP LOVECRAFT THE QUEST OF IRANON

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 fragrant groves across the hyline nithra, and the falls of the tiny kra that flowed though the verdant valley! in those groves and in the vale the children wove wreath

revellers bound from house to house and leaning from windows and balconies, who listened to the songs of iranon and tossed him flowers and applauded when he was done. then for a moment did iranon believe he had found those who thought and felt even as he, though the town was not a hundredth as fair as aira. when dawn came iranon looked about with dismay, for the domes of oonai were not golden in the sun, but grey and dismal. and the men of oonai were pale with revelling, and dull with wine, and unlike the radient men of aira. but because the people had thrown him blossoms and acclaimed his sings iranon stayed on, and with him romnod, who liked the revelry of the town and wore in his dark hair roses and myrtle. often at night iranon sang to the revellers, but he was always as before, crown

HP LOVECRAFT THE WHITE SHIP

e streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon its walls. in its wide halls many multitudes assemble, and here hang the trophies of the ages. and the roof is of pure gold

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

you weaken and doubt yourself, the cake takes over for you. you eat it, he eats it, and you can serve it to the whole family. it keeps everybody in line, but it's especially effective on your lover. once people start using witchcraft, they should become aware of the special dates in the year for casting spells. there are days when the position of the earth in relationship to the other planets and the sun allows for a more effective use of magnetic forces. there are special festival dates: february 2, april 30, august 1 and, of course, october 31. the other dates are not the same every year, because the earth doesn't come back to the same position, in relation to the sun every year on the same day. very effective times are around march 21, the vernal equinox; june 21, the summer solstice; s

val date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your finances should begin to improve within nineteen days. this is your lifelong money aspect, not the spell you do with the new moon for quick money. for quick money throw brand new coins into your house, from outside, on the day of the new moon, and let them roll wherever they will. don't pick them up for the rest of the month. the chant is "money on the floor

al intensity, but only enough to support some very clear thinking. it isn't good to be passionate and aroused and a bit dizzy all at the same time. wednesday is the best clearheaded day. if you've got a case in court, for instance, it would be very good if you could get it on a wednesday. it's that kind of day. the days of the week are named after planets, in all languages. sunday is derived from the sun, and monday is moon day. in foreign countries, the same practice is followed: it's a global custom. the chinese god, tui, was a war god, and although our war god, mars, comes from the romans, we named tuesday after tui. the french use mardi in honour of mars. the spanish and french named wednesday after mercury, but we use the germanic "wodensday" woden was the counterpart of the god mercu

reated this irresistible attraction, she can also break the spell and get rid of the old lover to make way for the new. you must call on nai-no-kami, the japanese god of earthquakes. begin on the third tuesday of the month, and at 9 p.m. enter into a quiet area; the only light must be the flame from one large, black candle. ring a clear bell three times, and on parchment paper draw the symbol for the sun, the moon and the planets (see fig. 1. figure 1 stain the parchment with eight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his name: nai-no-kami! make up nine small packets, putting in each one some of the ashes fr

digit by digit, so with the original one we are back to ten or one again: it's a number one day. for bob smith, whose name and birthdate add up to four, it is a number five day, however. this can be done with every day of your life, and if you know the symbols that relate to the numbers you have a guiding key for every fraction of the future. according to the ancients, number one is symbolized by the sun, number two by the moon, number three by jupiter, number four by saturn, number five by mercury, number six by venus, number seven by uranus, number eight by mars and number nine by neptune. one old interpretation equates pluto to the number zero, but others place a value of twenty-two on pluto, which is an exception to the rule of reductions. if your birthdate adds up to 'twenty-two, this

INFERNAL UNION

infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in nature, that the manifestation of his creative will, his essence, is that of both creation and destruction; the sun, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood

nion produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by

s baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, positive or negative manifests. the creation-source of each individual from birth, to the manifestation of

INITIATION INTO HERMETICS

le along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, t

nd of help is the most blissful. let me add some of the most conventional methods a magician can make use of without endangering his health and nervous system. before approaching a sick person s bed, do at least seven breaths through the lungs and pores; accumulate an enormous amount of vital force, drawing it from the universe into you body, and let this vital force shine like brightest light of the sun. by repeated inhaling of the vital force, try to produce a radiant energy of at least ten yards around your body, which corresponds to a vital force of ten normal persons. you ought to feel as if your accumulated vital force were lighting up like a sun. if you approach a patient with such a radiance, he will instantly feel a relief, a sensation of ease, and if not afflicted by too painful

e elements and master it. then he may continue. sit in your customary position. inhale the fire element through the lungs and pores of your whole body and accumulate it there until you get the sensation of heat. now imagine the accumulated fire element forming a fiery ball with a diameter of 4-8 inches in the solar plexus. this compressed ball must be so fiery and shining as to be very similar to the sun. now imagine this all moving out of the solar plexus and floating free in the air. the sun ought to be imagined as white-hot and radiating heat. stick to this imagery as long as you can. if you come near it with your hands, you ought to feel the heat radiating. conclude this exercise by dissolving the ball slowly in the universe or by blowing it up by a sudden explosion into nothingness. b

the electric fluid inductive method this exercise can be performed sitting down or standing up, just as it is more convenient for the individual. take up your usual asana, close your eyes, and think of your body as being hollow; furthermore, imagine that you are in the center of a fiery ball that includes the whole universe. you have got to imagine the fire element red hot and bright, similar to the sun. you will feel the warmth on the periphery of your own body automatically in this imagination, because you already learned about this sensation in the chapter referring to projection. doing this exercise you should perceive the expansion of the fire element within your body. you have to imagine that the universal fire element presses the light into your hollow body when expanding. the more

s an enormous amount of condensation power to any liquid. for this reason, gold is added in smallest portions to any fluid condenser. but more about this subject will follow later on. the second group comprehends lacquers, oils, tinctures and extracts composed from resins that have been produced by certain plants. just as gold occupies the first rank among the solid substances, being analogous to the sun, viz, corresponding to the power and the light of the sun, so among the fluid substances the human blood and seed the sperm play the part of gold. sometimes they can replace the gold completely, because tiny particle of blood or sperm dropped into a liquid will grant an excellent accumulative power to it. to the third group are attributed all kinds of fumigations, flavors, smelling waters

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

well as the testament of thy soul. for i who have come to sow the world-field shall return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father o

INVOCATION OF THE ADVERSARY

gh on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-acre. hail to the thrice-great wanderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative

of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasa

myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been

IRISH WITCHCRAFT AND DEMONOLOGY

used of having stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes the bible with her, and draws a circle about her, and turns a riddle on end from south to north, or from the right to the left hand [i.e. contrary to the path of the sun in the heavens, having in her right hand nine feathers which she pulled out of the tail of a black cock, and having read the 51st [psalm] forwards, she reads backwards chapter ix, verse 19, of the book of revelation" upon this the devil appeared to her, and told her who was the guilty person. she then cast three of the feathers at him, and bade him return to the place from whence he came

d subsided! much in the same strain might be added, but, lest we should weary our readers, we shall content ourselves with giving two more marvellous relations from this particular period so full of the marvellous. o'daly in his history of the geraldines relates that during the siege of limerick three portents appeared. the first was a luminous globe, brighter than the moon and little inferior to the sun, which for two leagues and a half shed a vertical light on the city, and then faded into darkness over the enemy's camp; the second was the apparition of the virgin, accompanied by several of the saints; and the third was a lusus natur, of the siamese-twins type: all three of which o'daly interprets to his own satisfaction. the first of these was some form of the northern lights, and is al

rn, but there are certainly few of them that can equal the account of that weird series of incidents that was seen in the sky by a goodly crowd of ladies and gentlemen in co. tipperary on 2nd march 1678. 1 "at poinstown in the county of tepperary were seen divers strange and prodigious apparitions. on sunday in the evening several gentlemen and others, after named, walked forth in the fields, and the sun going down, and appearing somewhat bigger than usual, they discoursed about it, directing their eyes towards the place where the sun set; when one of the company observed in the air, near the place where the sun went down, an arm of a blackish blue colour, with a ruddy complection'd hand at one end, and at the other end a cross piece with a ring fasten'd to the middle of it, like one end o

ISIS UNVEILED

tbe wicked must be proportionate to the eternal happiness of the righteous. so be s^rs "these (speaking of tbe wicked "sballgoaway its koxatm airnnon into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty of hell is in the sun. we suspect tbat tbe rev- erend speculator bad read the apocalypse in bed, and had the night- mare in consequence. there are two verses in the revelation of john reading thus "and tbe fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. and men were scorched with great beat, and blasphemed the name of god* lliis is simply j^rthagorean and kab

verses in the revelation of john reading thus "and tbe fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. and men were scorched with great beat, and blasphemed the name of god* lliis is simply j^rthagorean and kabalistic allegory. the idea is new nather with the above-mentioned author nor with jobn ^rthagoras placed tbe "sphere of purification in the sun" which sun, with its sphere, he more- tormer t ajtd mjmn fire "die compodtioii of the imtter conqirimt au, i tbe 'condatiod of foroee' heat, flvne, eiectridty, tp_ tti* it the spirit at fire. hie differenoe is purety blchemkal. 19. cf. geaenhu: a bdrrae and englia lericon, i. r 'oulam' 30. joho tiuotmo: sermm 35. 21. cf. toinm swinden: inqutrf into tht n^mmd plant t4 em: london, 1727. 22

found in tatary and india" the monk showed us a copy of the original, which, of course, we could read but poorly, as we claim but little erudition in the matter of dead languages. but we were so particularly struck by the vivid and picturesque translation of the holy father, that we perfectly remember some curious paragraphs, which run, as far as we can recall them, as follows "when the queen of the sun (cleo- 41. an after-tliaiight has made ui fancy that we can understand whay is meant by the tijooinug aentences of mont of chorene "the ancient asiatics" mfs he "five centuriei befote our en and eepeciau' the hind&i, the persians, and the chaldaeans, had in their possesaion a quantity at historical and bcientific books. these vorka irare partially borrowed, partially translated in the gred

twenty-third chapter of i kings. the dance performed by david romid the ark was the 'circle-dance' said to have been pr^cribed by the amazons for the mysteries. such was the dance of the daughters of shiloh judges, zxi, 21, 23 et patsim, and the leaping of the prophets of baal 1 kings, xviii, 26. it was simply a characteristic of the sabaean worship, for it denoted the motion of the planets romid the sun. that the dance was a bacchic frenzy is apparent. sistra were used on the occasion, and the taunt of michal and the king's reply are very expressive "the king of israel uncovered him- self before his maid-aervants as one of the coin [or debauched] fellows shamelessly uncovereth himself" and he retorts "i will play [act wantonly] before niit, and i will be yet more vile tjian this, and i wi

r phases, completing the quaternary with the fourth, and typi- fying the death of the moon-god in its gradual waning and final disap- pearance. this death was allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad is the head" admits the reverend dr. maurice "for from this triad, in the bosoms, are all things governed" sajrs a chaldaean oracle" the ph5, pur, and phlox, of s

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

lity. what planet would publication come under? generally speaking, both the writing and publication are considered forms of communication, which are thus ruled by the planet mercury. put this down on the form at the top of the page. all is now in order. note the variations possible. had the question related to success, not merely publication, the planetary ruler would have been either jupiter or the sun. were the question 'will a practical guide to geoman-tic divination endure for a long time' its planetary the house 41 rulcrship would have been saturn. if one had asked whether women rather than men would become attracted to the book, venus would have had to be the planetary ruler. enough has been said on this topic to indicate that care, too, has to be exercised on this matter just as it

JASMUHEEN THE FOOD OF GODS

nces have been pre-selected. or at least the learning of their outcomes. in other words even our ignorance can be a source of food for divine nutrition: the madonna frequency& the food of gods with jasmuheen 25 ignorance often allows us to make choices from which great suffering and then learning can come. the cycle of life. and us upon it; the cycle of earth as a planet kept alive by the food of the sun; the cycles of a sun fed by a central sun; the cycles of the inner and outer galaxies; and the cycles of universes held and unfolding within universes. all are just cycles in time. a divine heart beats, a divine breath creates sounds and words and magical rhythms of life and so it all goes on with people seeking answers to superficial and superluminal questions while others seek nourishmen

nature. i had an opportunity to monitor prolonged fasting as per jain religious method of shri hrm (hira ratan manek) for 411 days; on scientific basis. that led me to postulate alternative ways to sustain a body when a person is not on routine food-calories. there was only one explanation i.e. cosmic energy utilization. in his first hypothesis on the subject he wrote: out of all cosmic sources, the sun is the most powerful and readily available source and has been used for energy, by sages and rishis since ancient time, including lord mahavir, tibetan lamas and other rishes. again, how the sun energy is received- the brain and the mind are the most powerful recipients divine nutrition: the madonna frequency& the food of gods with jasmuheen 51 in human body and the retina and the pineal g

rain and the mind are the most powerful recipients divine nutrition: the madonna frequency& the food of gods with jasmuheen 51 in human body and the retina and the pineal gland (the third eye or the seat of soul as per rene descartes) are equipped with photoreceptor cells and may be considered photosensitive organs. as plant kingdom thrives on chlorophyll and photosynthesis, directly dependant on the sun, similarly some photosynthesis must be taking place when we hypothesize the sun s energy. through complex ways and distinct pathways this energy must enter the body. there is a pathway from the retinas, to the hypothalamus, called the retinohypothalamic tract. this tract brings information about the dark and light cycles to the suprachiasmatic nucleus (scn) of the hypothalamus. from the sc

land. these impulses, inhibit the production of melatonin. when these impulses stop (at night or in dark, when the light no longer stimulates the hypothalamus) pineal inhibition ceases, and melatonin is released. the pineal gland (or the third eye) is therefore a photosensitive organ and an important timekeeper for the human body. the unexplored process of energy synthesis and transformation from the sun energy perhaps partly occurs here. we should also examine this aspect carefully, as this leaves scope for an important discussion. whether each and every individual can use sun energy and if so, can they do this efficiently? only time can answer this. but it is possible that each individual has a different genetic code and also each body has different physical capabilities. hence, one may

ort can be downloaded free from: www.jasmuheen.com/who.asp#lol dr shah s shares more in the research section of this book. divine nutrition program. technique no. 8: accessing solar energy& nature prana for feeding: on a practical level we recommend that in order to access solar or plant and earth nourishment you do the following. spend a few minutes every dawn and dusk time looking directly into the sun. your body will absorb the sun s nutrition via the pores of your skin and through your eyes. it will then take this nourishing light directly into your brain and circulate it via your pineal and pituitary glands and through the hypothalamus. next do this while lying in the ocean. this is highly recommended by the indian yogis as the combination of solar feeding while immersing the body in

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

l history, in his history of staffordshire, published by him in the time of charles the second, relates the following strange story: that a countryman was employed, at the close of a certain dull summer s day, in digging a trench in a field in a valley, round which the country rose into sombre, silent woods, vocal only with the quaint cries of the infrequent magpies. it was some little time after the sun had sunk, and the countryman was just about giving over his labour for the day. dr. plot say that, in one or two of the last languid strokes of his pick, the rustic came upon something stony and hard, which struck a spark, clearly visible in the increasing gloom. at this surprise he resumed his labour, and, curiously enough, found a large, flat stone in the centre of his field. this field

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

er amused as at a comedy in life, than engaged in it as in a business. even perpetual youth, and life prolonged, with pleasures infinite, even the fancied ever-during life, would, to the deeply thinking man who had risen, as it were, over life, and to that strangely gifted being who has in himself the power of self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death! the only being through whom the scythe of the great destroyer passes scatheless! that life, as a phantom, which is the only conceivable terrible doom of the wanderer (if such a magical being ever existed; whom as a locomotive symbol, to be perpetuated through the ages, the earth, at the command of the saviour, re

the persecution of the day-life, which will not let you fall to sleep and cease to see the vanity of everything. your friends of any period disappear. the assurance of the emptiness of all things is the stone as into which your heart is turned. gray hairs (and the old face) have nothing with you, though you see them appearing upon all others. familiar objects disappear from about you, and you and the sun seem the only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun, like flowers or plants; so as mere matter of mould would all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having

sayings and rhymes of the common people in all countries; and they are there preserved for very many generations, reappearing to recognition after. the lapse sometimes of centuries. now, how do we explain and re-render the above rude couplet? the lady-bird is the virgin maria, isis, the mother and producer of nature; the house is the ecliptic it is figuratively on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! under a stone: thy house is on fire, fly thee home, lady-cow, thy children are flown. ere it be gone. the lady-bird, or cow, is the virgin mary, the li

JESSUP MK THE CASE FOR THE UFO

32 falling live things 37 falling animal and organic matter 40 falling shaped things 45 falls of water 52 clouds and storms 56 rubbish in space 60 part iii history speaks disappearing ships and crews 65 teleportation or kidnapping? 75 levitation 84 marks and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the height of the puzzle 133 the case is proved! 137 a note on sources 144 list of illustrations a flying saucer photographed over brasil 2 passage of auroral beam, november 17, 1882 13 cross found in an ancient grave in georgia. 50 meteor from an organic cloud, salford, england, 1877 59 the "devil's hoofmarks" 92 six ufo's seen and drawn by astrono

. they flew close to the top of mountain in a diagonal, chainlike line" mr. arnold estimated their speed to be around twelve hundred miles per hour, and he thought they must have been about twenty to twenty-five miles from his plane "i watched them about three minutes" he said "the were swerving in and out around the high mountain peaks. they were flat, like a pie pan, and so shiny they reflected the sun like a mirror. i never saw anything so fast! thus, as of june 24, 1947, flaying saucers were born "i saw them--but what are they" mr. arnold undoubtedly asked. and no one had the answer. since that memorable day, thousands of other sightings have been reported and verified, and still the question must be asked "what are they" but more importantly, where do they come from, what is their pur

and form. ed: the following has no obvious reference or necessary position. all men of renown had two things, courage& conviction, often so much that they were ridiculed. this man opens& invites same merely by saying what his observations, records& data have shown him, whatcannot be escaped. there are, of course, such men who like the one that would not permit himself to view the planets circling the sun lest it interfere with his religious "dogmas of the day" an example of the way such things develop is our experience in classifying falling objects. our first thought was that this was a minor field which could be disposed of with a casual perusal. not so. it soon developed, as the pattern began to evolve, that we could not coordinate these onslaughts from the sky, nor interpret them, unle

much as time and equipment would permit, and, as a result, they have enabled us to locate the habitat of the ufo's. as with out own observations today, any single sighting by an astronomer could be a mistake or an illusion. but hundreds of sightings are involved, and dozens of serious, reliable astronomers. boy! if only he knew the thousands. many round things have been seen crossing the discs of the sun and moon, and some in space with no background. roundness implies spherical or discoid shapes. lights have been seen in space, some of them near mercury, venus, mars, and the moon, and some between us and those orbs, so that they might be on their surfaces. in the case of the moon, lights have been seen on the surface. there have been shadows on the moon and on the earth which could have b

ng an iceberg would be very close. if such a force island were formed in the upper atmosphere, it might be very possible for it to have many of the physical characteristics of a solid body, and yet in matters of illumination it could behave exactly as any other auroral phenomena. in this connection we must remember that auroral phenomena are magnetic and may be caused by streams of electrons from the sun which are, in effect, precisely the type of force beam upon which we are speculating. yes, he is close, but doesn't think of mag. inductors or of gravity as "air" or thought of in jet propulsion. he doesn't know gravity& magnetizm (sic) can be drawn into a ship, built up to high power, while being converted& used as a force-propulsive he may know of forceshields of primitive ancient type

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

res and ages have added to it. e.g. sumerians honoured ca 1000 gods, about fifty of whom were considered the main gods, and especially important were seven gods. the great seven. the functions of different gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian period, of course, the city god of babylon, marduk became the main god and was also to be son of enki and gran

en described in depth by n. postgate, who brings out the division of zodiac into subzodiacs on this tablet, while these subzodiacs are connected to different towns, plants, trees and stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu stra

of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals also that the god of a planet and its corresponding god are named separately in the list. first of all, this is valid about i.tar, but such splitting can be seen in case of four other planets with the exception of the moon and the sun. quite often, planet names tend to have the determinative of gods (kugler 1907: 62. thus we can suppose that except in the case of the moon and the sun we have to be much more careful about drawing strict connections between the planetary gods and planets than we would have thought initially. the same is suggested by brown: gmuch is said about planets grepresenting h or gstanding for h god

he above-mentioned dudu.idim could also mark jupiter, venus, and mercury, but sometimes also mars, saturn, or even the constellation of scales. although theoretically it is possible to collect all planet names and gods related to them, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. th

mber as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, jupiter, venus, saturn, mercury, mars, was later replaced by the moon, the sun, jupiter, venus, mercury, saturn, mars; saturn and mercury exchanged places (rochberg 1998: 90. in this article we follow the same arrangement with every planet fs name followed by its number in gossmann fs catalogue, its pronunciation in akkadian, translation and commentaries. in case of planets, the determina

KETAB E SIYAH

or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters 5 of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and

cle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others too kne

e, does leviathan forever sleep until, once more, do the stars conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, 19 shall she burst her bonds, her mighty flanks rippling with potency like a great river in flood, and, as a tree new-sprouted reaches, through dark soil, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled beauty that sang the glory of that high and ancient race, the elohim

o exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness until i ruled all the worlds that are for what other kingdom could be worthy of the shining

moment, by a sudden peace as abrupt as the preceeding tumult. thus was the silence amongst the elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths

KNOWLEDGE LECTURE FIVE

ringeth forth much fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly veiled in cloun iv- fourth knowledge lecture below are the geomantic figures and their zodiacal attributions! p puer& o puella@ v amissio* rubeus# albus( u acquisitio$ m populus) x carcer$ n via_ z tristitia% s fortuna major+ y laetitia% t fortuna minor q caput draconis^ w conjunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the pl

KNOWLEDGE LECTURE FOUR

pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents

KNOWLEDGE LECTURE THREE

the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the

aning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure livi

KNOWLEDGE LECTURE TWO

gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim ar

diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the divine names attributed to the sephiroth kether's divine name is eheieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name

ew, saturn is called 'shabbathai. it's angel is cassiel, its intelligence, or beneficial spirit, is agiel (layga, and its spirit (darker aspect) is zazel (lzaz) jupiter is called tzedek. it's angel is sachiel, its intelligence is iophiel (layphy, and its spirit is hismael (lamsh. mars is called madim. its angel is zamael, its intelligence is graphiel (layparg, and its spirit is bartzabel (labxrb. the sun is called shemesh. its angel is michael, its intelligence nakhiel (laykn, and its spirit sorath (trws. venus is called noagh. its angel is hanael, its intelligence is hagiel (laygh, its spirit is called kedemel (lamdq. mercury is called kokab. its angel is raphael, its intelligence is tiriel (layryf, and its spirit is called taphthartharath (trtrtpt. finally, the moon is called levannah. i

LAITMAN M BASIC CONCEPTS IN KABBALAH

ll. it therefore affects only the sum of all the elements, and is not separately manifested in each of the inanimate elements of nature. at the next level (vegetative, the will to enjoy is bigger, and already manifests in each particular element. hence, each element at the vegetative level already possesses the ability for individual movement (for example, plants open their petals and turn toward the sun. this level includes such processes as absorption and excretion, yet beings at this level still lack the sensation of individual freedom of will. at the third level (animate, the will to receive pleasure grows even larger. desire produces individual sensations in each particular element and creates a unique life for everyone, one that differs from those of the others. however, there is no

LAITMAN M FROM CHAOS TO HARMONY

t the vegetative level, there is a stronger desire to exist. it is fundamentally different from the still s desire in that the vegetative changes and the still does not. 34 from chaos to harmony the vegetative doesn t settle for preserving its existence, like the still, but undergoes certain processes. thus, the vegetative attitude toward the environment is active. for example, plants move toward the sun, and send their roots to sources of moisture. the vegetative is dependent upon the environment the sun, the rain, temperature, moisture, and drought for its existence. the vegetative receives its necessities for sustenance from the environment, decomposes them, and constructs from them everything it needs. then it secretes what is harmful to it and grows. thus, the vegetative form is much

istic actions. once an individual acquires nature s quality, the altruistic actions one performs no longer require energy and effort. on the contrary, they 88 from chaos to harmony are performed with ease and comfort, bringing sensations of elation, exhilaration, and satisfaction. actually, altruistic actions do not require energy; they produce it. the reason is that an altruistic force acts like the sun, which emits light and is a constant supplier of virtually unending energy. the egoistic force, however, always wants to receive and to acquire; hence, it is always in deficit. one can compare this phenomenon to the positive and negative poles in an electric battery. the minute one identifies oneself with the positive force, one feels energized and filled with unending capabilities. one be

hile the seed remains the same kind of seed, its outer appearance changes according to the external environment. in other words, when affected by external elements and by defined rules, the envelope of the essence changes in its quality. the influence of the external environment adds more elements to the essence, and together they produce a new quality of the same essence. these elements might be the sun, soil, fertilizers, moisture, and rain. they determine the difficulties the new wheat will meet in its growth, as well as its quantity and quality. 102 from chaos to harmony if we transfer this example to a person instead of a seed, the external environment might be parents, teachers, friends, colleagues, books, and the messages one absorbs from the media. thus, the third factor is the law

LAITMAN M THE KABBALAH EXPERIENCE

eclipse? a: i don t want to disappoint you, but the best advice that i can give you is to simply ignore it. such events only psychologically affect people, who long for a change for the better. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 301 there will be no change. nothing will happen because man has arbitrarily set up a calendar based on the movement of the earth around the sun. it is only possible to affect one s destiny through the spiritual world! study those rules and you will discover the wisdom and power to do anything. pa r a p s yc h o l o g y q: what is the connection between parapsychology and kabbalah? a: there is no connection between parapsychology and kabbalah. all of man s experiments with the mind do not reach beyond the borders of regular psychol

alse links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a lunar eclipse. 300 parapsychology. 301 astrology..302 gimatria. 305 graves of righteous people. 305 the well of miriam. 306 t h e k a b b a l a h e x p e r i e n c e 438 the western wall and other miracles. 307 miracles. 308 the discovery of the origins of truth. 309 c h a p t e r 8. p r a y e r, r e q u e s t a n d a i m. 310 the meaning of prayer..310 method to a choice..310 how ca

LAITMAN M THE PATH OF KABBALAH

person identifies with his or her eternal soul, not with a transient body, considering the self as the soul, and the body as mere clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occurs to the extent that one acquires the property of bina. the fourth day of creation on the fourth day the planets appeared: the earth, the sun and the moon. thus, the phases of correction were created the days, months, and years. correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the f

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

rs, shedding the benediction of the gods as they passed by, and evoking tremendous enthusiasm and devotion in the people. 48. the ancient egyptians have often been accused of polytheism, but in reality they were no more guilty of the charge than are the hindus. all men knew and worshipped the one god, amen-ra, the gone without a second h, the centre of whose manifestation on the physical plane is the sun; but they worshipped him under different aspects and through different channels. in one of the hymns addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer of beings, thou the one self. we adore the souls that are emanated from thee, that share thy bei

at of the w.s.w, corresponds to the generative organs, symbols of strength and virility, and also to the solar plexus, the great ganglionic centre of the sympathetic system; and that of the w.j.w. corresponds to the heart, anciently regarded as the seat of the affections. 98. orientation 99. three reasons are given in the ritual to explain why our lodges are set east and west. in the first place, the sun rises in the east, and the sun is regarded in masonry as a symbol of divinity. secondly, all the western nations look to the east as the source of their wisdom. thirdly, the masons follow the precedent of the temple of king solomon, which was set east and west in imitation of the arrangement of the tabernacle which was carried by the israelites in their wanderings through the desert, and w

lodge lectures is that as the circle is bounded by two lines, which signify moses and solomon, and also by the v.s.l, anyone who keeps himself within that circle and follows the precepts of the v.s.l. as thoroughly as did moses and solomon will not err. 113. in ancient egypt, however, long before the time of the jews, it was already a symbol with many meanings. first of all, it was the symbol of the sun-god, ra; secondly, it bore to the egyptians the signification of the earth circling round the sun. that was with them a portion of the secret knowledge reserved for the mysteries. there was a still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians

ve; wisdom, strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all power and glory. the sun and the moon are messengers of his will, and all his law is concord. the three great pillars supporting a mason fs l c e are emblematical of these divine attributes. h 118. full-sized columns are rarely erected in any lodges, but the w.s.w. and w.j.w. have miniature columns on their pedestals, and all three of the principal officers have usually larger columns beside them, upon which are s

, while the triple band of lilies round the lower edge of the chapiter was taken as signifying the action in matter of the three aspects of the logos- the buds denoting the action of the holy spirit, the arm of the lord outstretched in activity, and always pushing upward and onward within the spirit of man, while the middle row was taken as showing the strength of the father ever shining forth as the sun in his glory far beyond the clouds and mists of earth, and the lowest row betokened the action of the second aspect, god the son, bending down into incarnation and raising humanity from within. 184. the crossed palm-leaves here indicate the lipika, the lords of karma, who work through the four kings of the elements symbolized by similar leaves on tat. they are unconnected with the rest of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mir

en he describes the mysteries of isis as celebrated in greece during the second century a. d, although he wrote at a time when they had fallen into considerable decay. after mentioning various purifications through which he passed, he goes on to relate something of what took place at his initiation: 113. then, behold, the day approached when as the sacrifice of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure de

ould incur the like pain of rash curiosity. howbeit i will not long torment thy mind, which peradventure is somewhat religious and given to some devotion; listen therefore, and believe it to be true. thou shalt understand that i approached near unto hell, even to the gates of proserpine, and after that i was ravished throughout all the elements, i returned to my proper place: about midnight i saw the sun brightly shine, i saw likewise the gods celestial and the gods infernal, before whom i presented myself and worshipped them. behold now have i told thee, which although thou hast heard, yet it is necessary that thou conceal it; wherefore this only will i tell, which may be declared without offence for the understanding of the profane. 114. when morning came and that the solemnities were fi

round, whereon were beasts wrought of divers colours, as indian dragons, and hyperborean griffins, whom in form of birds the other part of the world doth engender: the priests commonly call such a habit an olympian stole. in my right hand i carried a lighted torch, and a garland of flowers was upon my head, with white palm-leaves sprouting out on every side like rays; thus i was adorned like unto the sun, and made in fashion of an image, when the curtains were drawn aside and all the people compassed about to behold me. then they began to solemnize the feast, the nativity of my holy order, with sumptuous banquets and pleasant meats: the third day was likewise celebrate with like ceremonies, with a religious dinner, and with all the consummation of the adept order(*apul. met, xi, 23, 24. tr

it to anyone whose body it might be found to fit. 147. all those present at the feast tried it, but since the box fitted none of them, osiris at the last laid himself down in it, whereupon the conspirators at once fastened down the lid, securely sealing it with lead, and cast it into the nile. the murder of osiris is said to have taken place on the seventeenth day of the month athyr (hathor, when the sun was in scorpio, osiris being in the twenty-eighth year either of his reign or his age (it will be noted that this date marks the beginning of winter, when the sun is mystically slain by the forces of darkness; and it was on this date, corresponding to the festival of all souls in the christian church, that the land of egypt mourned the death of osiris, as we mourn the death of the body of

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

consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light

gdom is dated from about 2100 b.c.e. to c. 1786 b.c.e, and the new kingdom lasted from about 1580 b.c.e. to c. 1080 b.c.e. then began a series of incursions by the assyrian and persian empires, though ancient egypt was not really brought to an end until after alexander the great conquered it in 332 b.c.e. from about 3000 b.c.e, egyptian official religion recognized the pharaoh as the offspring of the sun god, re, and thus as a god himself. there were many other gods and goddesses in the egyptian pantheon, whose domains covered everything from natural phenomena like air (the god shu) to cultural phenomena like writing (the goddess safekht. many gods were represented as e 77 78 egypt an animal or part-human/part-animal, perhaps the residue of earlier animal worship. generally, egyptians gave

desses in the egyptian pantheon, whose domains covered everything from natural phenomena like air (the god shu) to cultural phenomena like writing (the goddess safekht. many gods were represented as e 77 78 egypt an animal or part-human/part-animal, perhaps the residue of earlier animal worship. generally, egyptians gave most prominence to those gods associated with the nile (hapy, sothis, sebek, the sun (re, re-atum, horus, and helping the dead (osiris, anubis, sokaris. during the time of the old kingdom, the sun god re was the dominant god. re served to give immortality to the collective state through the pharaoh, his son. the sun seemed to the egyptians and to many other ancients to be clearly immortal, as it died every evening, traveled through the underworld, and was reborn every morn

un (re, re-atum, horus, and helping the dead (osiris, anubis, sokaris. during the time of the old kingdom, the sun god re was the dominant god. re served to give immortality to the collective state through the pharaoh, his son. the sun seemed to the egyptians and to many other ancients to be clearly immortal, as it died every evening, traveled through the underworld, and was reborn every morning. the sun was also important to the success of nile agriculture. thus, insofar as the pharaoh was identified with the sun god, the continuity and success of the state was assured. one of the primary sources for understanding egyptian mythologies is the book of the dead, now more accurately titled the book of going forth by day. this refers to a large number of funeral texts spanning the entire histo

f ancient egypt. from these texts and other sources scholars have pieced together the major stories of the gods and patterns of belief. egyptian mythology was not a tidy, uniform package of stories, but contained a number of mutually exclusive, even contradictory ideas. toward the end of the old kingdom two brothers, set and osiris, and their two sisters, nephtys and isis, seriously competed with the sun god for primacy. these four gods were part of a grouping of nine gods that formed the ennead of heliopolis, an influential metropolitan center. egyptian texts refer only to certain episodes of the osiris myth, and the most complete account comes from plutarch in the second century c.e. according to the story, osiris was a good and popular god-king who was betrayed and killed by his evil br

LIBER O

alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to

LIBER 141

uction, and for communication at utmost extremity of need to selected initiates of the sanctuary of the gnosis ix who have either (a) shewn by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the trib

e act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and argueth imperfection in the first trial. yet possibly for great cosmic operations it may be well to perform a series of sacraments; but in this case the series should be arranged beforehand, and carried out regularly. as for example, the 16 operations of jupiter done in the city of paris during the passage of the sun from 10 capricorn to 22 aquarius an ix. in our experience, repetitions undertaken because of apparent failure have sometimes seemed fatal, actually stopping what might reasonably have been expected to occur, and which has occurred only some time after the cessation of such attempts. but we have also noted that in such cases the result hath been great and favourable, as if the repeated oper

ifying virtue. the initiate is asked to compare and contrast this chapter with chapter xiv, observing in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita. but the full glory of the sun, the simple and most efficacious and most holy sacrament, is reserved for the elect, the illuminated, the initiates of the sanctuary of the gnosis. xvii of a suggested course of experiment here is a series of operations of this art magick of the ix suggested fo

it. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth grow green at his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him un

t his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the

LIBER 777

thwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so m

llowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0

the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wi

the non-cherubic zodiac signs are omitted, but follow their affinities. col. xxiii. formless state (f= 4 sublime state (s= 4 reflection (r= 10 kashina (k= 10 impurity (i= 10 analysis (a= 1 perception (p= 1 40 table of correspondences 36 cols. xxxviii.-xl. the vagueness and extent of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus. 3. chrysolite. 11. rubine. 4. iris (stone. 12. balagius. 5. heliotrope (stone. 13. 6. hyacinth (stone. 7. pyrophylus (stone. 8. pantaura. auripigmentum and things of a golden colour. among plants 1. marigold. 17. mastic. 2. lote-tree. 18. zedoary. 3. peony. 19. saffron. 4. sallendine. 2

e course of the days15 day' hour (angels of the hours of the day) 1' 2& 3% 4! 5$ 6# 7= 8' 9& 10% 11! 12 (angels of the hours of the night) 1# 2= 3' 4& 5% 6! 7$ 8# 9= 10' 11& 12 [the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. notes 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the

LIBER ALEPH

porary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature he

mmation shall destroy thee utterly, leaving only that nothingness which was before the beginning. so then the life of non-action is not for thee; the withdrawal from activity is not the way of the tao; but rather the intensification and making universal every unit of thine energy on every plane. o liber aleph vel cxi 24 c de voluptate poenarum (of the pleasure of pain) o forth, o my son, o son of the sun, rejoicing in thy strength, as a warrior, as a bridegroom, to take thy pleasure upon the earth, and in every palace of the mind, moving ever from the crass to the subtle, from the coarse to the fine. conquer every repulsion in thy self, subdue every aversion. assimilate all poison, for therein only is there profit. seek constantly therefore to know what is painful and to cleave thereunto

concentration in that will, and i write this letter unto thee, knowing well that thou wilt rejoice exceedingly therein, since it is an expression of thine own will, and it may be a discovery thereof, which thing thou vehemently seekest. i charge thee therefore that thou permit none to tyrannize any other in thought, or to threaten, or in any other wise to blaspheme the great liberty of our father the sun in the great cosmos, or of his viceregent in the little. t liber aleph vel cxi 36 ai de liberatate iuvenum (of the liberty of childen) thou that art the child of mine own bowels, how shall i write to thee concerning children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balanc

(of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if thy wilt live wisely, learn that thou must establish this relation of balance with every thing soever, not omitting one. for there is nothing so alien from thy nature that it may not be brought into harmonious relation therewith; and thy stature of manhood waxeth great eve

gick, that the yang moveth, and thus giveth itself up eternally; but the yin moveth not, seeking ever to enclose or restrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and they tempt thee with their beauty: but by the narrow portal of pure gold shalt thou come nobly to thy sanctuary. behold! thou knowest not how perfect is this magick; it is the d

LIBER ARARITA

of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel

LIBER ARCANORUM

m the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the q

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice "a. a. let the practicus be seated before a bare square table, and let a

he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of the mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then in add in turn venus, mars, mercury and the sun. it is permissible at this stage to change the point of view to the centre of the sun, and to do so may add stability to the conception. the practicus may then a the asteroids, jupiter, saturn, uranus and neptune. the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be pract

is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhyana and samadhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respect of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his

LIBER CCC KHABS AM PEKHT

which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the

e fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hea

ttle dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood, and on the other endu

for one to be so holy that he cannot chop a tree and cook his food without preparing on it a long and tedious morality) let this epistle be copied and circulated among all those that have accepted the law of thelema. receive now our paternal benediction: the benediction of the all-begetter be upon thee. love is the law, love under will. 9 =28 a a given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2. of the sign leo, and the moon in 25 39. 11. of the sign libra, from the house of the juggler, that is by lake pasquaney in the state of new hampshire [this .class e. tract was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tl

LIBER CCCXXXV ADONIS

lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. oran

le without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! astarte. and death be all if it confirm life.s bliss! adonis 7 esarhaddon. and death come soon if death fill life.s endeavour! astarte. and if it spill life.s vintage, death come never! esarhaddon. the sun sets. bathe me in the rain of gold! astarte. these pearls that decked it shimmering star-cold fall, and my hair falls, wreathes an aureole. even as thy love encompasses my soul! esarhaddon. i am blinded; i am bruised; i am stung. each thread hisses. astarte. there fs life there for a thousand dead! esarhaddon. and death there for a million! astarte. even so. life, death, new life, a web sp

he multitudinous murmurings, and all the kisses sharpen into stings. nay! shall my mouth take hold? beware! once fain, how shall it ever leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master yet? esarhaddon. why must we think when wisdom would forget? astarte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down bab

know no more. psyche. how so? esarhaddon. i fear i know but this, that i fm a stranger here. the call me the lord esarhaddon.name borrowed or guessed, i cannot tell! i came whence i know not.some malady destroyed my memory. psyche. oh, were you he! but yet i see you are not. had you no tokens from the life forgot? esarhaddon. nay, i came naked into babylon. i live the starlight and sleep through the sun. i am happy in love, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me the prince of perfect pleasure! psyche. yet is there not something that you would forget? some fear that chills you? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from

hen they are not. astarte. no more! bury thy face between these hills that threat the heaven, their rosy spears (the gods that fret) tipping thine ears, and with my hair i fll hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath begun. women. under the moon such a tune, such a tune as his thought hath half caught in this heaven of june. men. never hath night such a light, such a rite! women. never had day such a ray, such a sway! men. never had man, since began the earth fs plan, such a bliss, such a kiss, such a woman as this! women. never

LIBER CCXLII AHA

fs fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no mo

uching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas

is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced.then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that whic

y from me. not without pain! they slew my child dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsya

the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not

LIBER CHANOKH

gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo6 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan!.7 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voic

those made by dee are still extant and are 5 inches in diameter. 5: most of these names consist of a transliteration of the hebrew for the .sphere of the planet. with.-el. stuck on the end. see agrippa de occulta philosophia lib. iii cap. xxviii, where most of these names appear. the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the .angels of the first heaven ruling monday. in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer

LIBER CLXV A MASTER OF THE TEMPLE

d for this [this is dreadful! you must not mistake feeling good for a mystic state. o.m] aug. 9, 9:59 to 10:26 p.m. during this meditation a certain magical understanding arose whereby it was easy to interpret any common object into a symbol of the work [a bit better. o.m] aug. 18, 11:07 to 11:13 p.m. even 6 mins is a difficulty now. when will the tide turn again [the tides are due to the pull of the sun and moon. o.m] aug. 19, 7:32 to 7:42 p.m. slight feeling of joy [bother joy! o.m] aug. 25, 1:33 to 10:55 p.m. changed my asana once during practice and found i could move body without affecting the particular part which was in the calm state [good. o.m] aug. 26. a quiet evening at home, for which i am grateful. it seems as if so little is entered in this diary and so much remains unsaid. h

mist, and all became blank for a while; the memory of boat, man and self, were all but lost. when the mist cleared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i mad

16. have just been working out the meaning of the word obtained last night. i then thought the value was 507= that which causes ferment or 5 plus 7= 12= he longed for, missed, etc. this shows how i went astray. i find however that the word actually adds to 607= adam primus. but 6 plus 7= 13 unity, love, and the tarot trump is death, and this is what he said he was writing (note apr. 21, 1917. ha=the sun; tha= the moon, as stated in the hatha-yoga pradipika [well worked out, method good; but not much of a place to have reached. you should have got more of the book, too. o.m] dec. 18th. note. there is one thing i had intended to mention before. instead of sleeping deeply, as was my former habit, i have lately noticed quite a change in this respect. sometimes, though resting, i retain consci

LIBER COLLEGII SANCTI

ry; and furthermore, he shall study the publications of the a a in class b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be mindful that the word probationer is no idle term, but that the brothers will in many a subtle way prove him, when he knoweth it not. 6. when the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. he shall keep himself free from all other engagements for one whole week from that date. 7. he may at any moment withdraw from his association with the a a simply notifying the neophyte who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it an

epted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall perform any tasks that his zelator in the name of the a a and by its authority may see fit to lay upon him. let him be mindful that the word neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not. 6. when the sun shall next enter the sign 240 to that under which he hath been received, his advancement may be granted unto him. he shall keep himself free from all other engagements for four whole days from that date. 7. he may at any moment withdraw from his association with the a a, simply notifying the zelator who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and

he shall make constant and profound reflections upon the path. let him remember that the word philosophus is no idle term, but that philosophy is the equilibrium of him that is in the house of venus that is the lady of love. 6. when the title of dominus liminis is conferred upon him, let him rejoice exceedingly therein; but beware, for that it is but the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the grade of philosophus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic wand, according to the instruction in liber a

LIBER CORDIS CINCTI SERPENTE

quoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done wit

. 6. o ye that drink of the brine of your desire, ye are nigh to madness! your torture increaseth as ye drink, yet still ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear cr

f the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 13. they shall change in their destructio

LIBER CXCVII STORY OF SIR PALAMEDES

ly hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking

and perjured men; and ever by the sea rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport

bres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 1

r strong stallion steers, to tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but bors on arthur rails that never a knight is worth but one .by goddes death (quod he .what ails us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen. then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes might be found. 19 vii behold sir lancelot of the lake breasting the stony screes: behold how breath must fail and muscle ache before he reach the icy

ing weird, and smote his bosom murderous. his nails like eagles. claws were grown; his eyes were wild and dull; but thus sir lancelot spake .thy deeds atone by knightly devoir. he returned that .while the land was overgrown liber cxcvii 20 with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ce and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto th

LIBER CXX

rs assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undi

f ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost

na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power

"i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises to them

n unto ra! thou shalt crunch the bones of the cat of slime (circle "depart from me, aphast, for thou hast lips that gnaw! for i am khnemu, the lord of. peshemu. i bring the words of the gods to ra (circle "homage to you, ye two rekht goddesses, ye sisters twin (circle "hail ye two mert goddesses, i bring a message to you concerning my magical words. i shine from the sektet boat. i am ra-hoor-kaa, the sun of strength and light (circle "get thee back, depart, get thee back from me, o apep! depart from the divine place of ra s birth, where in is the house of thy terror! i am ra, terrible and triumphant. ra setteth, ra setteth; ra is strong at his setting. apep hath fallen; apep the enemy of ra is overcome (circle "get thee back, hai, thou impure one, abomination of asar! tahuti hath cut off t

LIBER DCCCLX JOHN ST

biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere t

it is terribly annoying, in a sense, because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in

is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra..my god, my god, why hast thou forsaken me..and i have

ly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sl

cleanly and express beautifully. am i to prostitute myself for a handful of bread? liber dccclx 30 i swear by thyself, o thou who art myself, that i will not write save to glorify thee, that i will write only in beauty and melody, that i will give unto the world as thou givest unto me, whether it be a consuming fire, or a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live.oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a sl

LIBER DCLXXI VEL PYRAMIDOS

d pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. s

LIBER DOMINI

nd inside and mutter worthless words framed in dead languages. make elaborate gestures and concentrate all your focus. doing such things will summon only your own fantasies; i am not to be found here. beware the vast powers of the mind; you are being deceived by your own imagination. comment: ceremonial magick is a relic of the 19th century. satan can no more be manipulated by these formulae than the sun can be made to stand still by the sounding of a trumpet. the results obtained through such rituals may be real enough, however they are merely a result of the focused will of the practitioner, not the binding of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind

LIBER DXXXVI

hest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld..i.r.q. iii. 43.1 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice a. a. let the practicus be seated before a bare square table, and let an

siduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then add in turn venus, mars, mercury and the sun. it is permissible at this stage to change the point of view to svb figvra dxxxvi 3 the centre of the sun, and to do so may add stability to the conception. the practicus may then add the asteroids, jupiter, saturn, uranus and neptune.3 the utmost attention to detail is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. le

is now necessary, as the picture is highly complex, apart from the difficulty of appreciating relative size and distance. let this picture be practised month after month until it is absolutely perfect. the tendency which may manifest itself to pass into dhy.na and s.madhi must be resolutely combated with the whole strength of the mind. let the practicus then re-commence the picture, starting from the sun, and adding the planets one by one, each with its proper motion, until he have an image perfect in all respects of the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of hi

LIBER GRADUUM MONTIS ABIEGNI

al of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) survives in another ms. notebook but is unpublished. 7 the reference is to sections aaa and mmm of glibe

york astrologer evangeline adams on a comprehensive astrological textbook, designated by crowley liber 536, ga complete treatise on astrology. h crowley and adams fell out in a row over money after the bulk of the work had been written but before it could be published. much of the surviving material was published by adams under her name alone in the 1920s in two volumes, astrology: your place in the sun and astrology: your place among the stars. a smaller part of the work (an introductory chapter and chapters on uranus and neptune) was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of ast

LIBER HHH

d on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehen

tion. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can take a guess. 13 apocalypse xiii. 14. 14 h.b. in an editorial note to the .blue brick. demonstrates that this is one of the .methods of sabhapaty swami. referred to in .liber o. being derived from a r.jayoga practice described

LIBER ISRAFEL

upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me f

vb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and

LIBER LIBERI VEL LAPIDIS LAZULI

the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of th

plished. 14 iv 1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this

s, and the wine is not stinted. 42. o dear my god! what a feast thou hast provided. 43. behold the lights and the flowers and the maidens! 44. taste of the wines and the cates and the splendid meats! 45. breathe in perfumes and the clouds of little gods like wood-nymphs that inhabit the nostrils! 46. feel with your whole body the glorious smoothness of the marble coolth and the generous warmth of the sun and the slaves! 47. let the invisible inform all the devouring light of its disruptive vigour! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tal

LIBER LVII

in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totali

ese produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is b, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that an

ory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is .air. by tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew i

oss the light of the cross. further examples will be found in .a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool .sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice .thy kingdom.s fortune is in the balance. crp the blasted tower, the sun, the last judgement .ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn.t take two minutes; and belshazzar would have exalted us above d

ontaining the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x=

LIBER LXVII THE SWORD OF SONG

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

ader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. 22 pentecost to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit the time, another song shall flit responsive to another tune. september.s shadow falls on june, but dull november.s darkest day is lighted by the sun of may. here.s now i got a better learning. it.s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery.s maw gulps the beginner: in pain.s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, and get to hate the sight of dinner. with sacre

hegelians? this, though i hold him mostly true. but, to teach others that same view? surely long years develop reason.45 after long years, too, in thy season bloom, concentration.s midnight flower! after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one thing at a time.suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the

a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving

f mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tabernacle must be filled; shaw and .the human. must have their superhuman companion (this is not a scale: pithecanthropoid innuendo is to be deprecated) till now.as i write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century. we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian leanings: a healthy tone (we say) pervades his work. never believe it! the sex problem is his speciality; a morbid decadence (so-called) is hidden i. th. heart o. th. rose

LIBER MMCMXI NOTE ON GENESIS

letters are obtained; and we read hta\yh, which signifies \yh, swollen, extended, or expanded; and hence thou (i.e, god, ateh, the all) in extension. but by metathesis of these six letters is obtained tma hyh .truth was. as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and .cast into the midst thereof the fire of the sun..i.e, w (6 .the seal of creation .and we have wb, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune a m u, or word of power or of seb, the bird of life, whose will was heard in the night of ti

LIBER O

m of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (the grade of the .portal. is particularly attributed to the element of spirit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it r

LIBER RESH VEL HELIOS

into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him gree

e sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset

south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh

o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of evening! 5. and after each of t

LIBER SAMEKH

ou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and

s scin-laca wholly withdrawn into his physical body; constraining his angel to indwell his heart. line 1 gi am he h asserts the destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an

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

ords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, saying: such are the words! for by this he maketh proclamation before a

e* there is an alternative spelling, tzba.f, where the root, gan host, h has the value of 93. the practicus should revise this ritual throughout in the light of his personal researches in the qabalah, and make it his own peculiar property. the spelling her suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusi

LIBER THISHARB

d, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, consider any event, and trace it to its immediate svb figvra cmxiii 7 causes. and let this be done very fully and minutely. here, for example, is a body erect and motionless. let the adept consider the many forces which maintain it; firstly, the attraction of the earth, of the sun, of the planets, of the farthest stars, nay, of every mote of dust in the room, one of which (could it be annihilated) would cause that body to move, although so imperceptibly. also, the resistance of the floor, the pressure of the air, and all other external conditions. secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood

l, their height and length suggest an animal of the size of a horse. that the carriage is open suggests a climate tolerable at any rate for part of the year. the height of the box suggests crowded streets, or the svb figvra cmxiii 9 spirited character of the animal employed to draw it. the cushions indicate its use to convey men rather than merchandise; its hood that rain sometimes falls, or that the sun is at times powerful. the springs would imply considerable skill in metals; the varnish much attainment in that craft. 35. similarly, let the adept consider of his own case. now that he is on the point of plunging into the abyss, a giant why? confronts him with uplifted club. 36. there is no minutest atom of his composition which can be withdrawn from him without making him some other than

LIBER V VEL REGULI

as t is force; conjoined they express ra-hoor- khuit .the angel.8 represents the stele 666, showing the gods of the aon, while .strength.9 is a picture of babalon and the beast, the earthly emissaries of those gods. sht is the dynamic equivalent of la and la. sh shows the word of the law, being triple, as 93 is thrice 31. t shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in la note that saturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd. unity, 1, aleph. who is .the fool. who is naught, but none the less an individual one, who (as such) is

le phase, an inertia compose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of a

ght. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a brute, begotten in shamefullest sin and born in most blasph

LIBER XCV THE WAKE WORLD

day he will come for good and ride away with me and marry me. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r

l. this passage was all fire and flames and full of coffins. there was an angel blowing ever so hard on a trumpet, and people getting up out of the coffins. my fairy prince said .most people never wake up for anything less. so we went (at the same time it was; you see in dreams people can only be in one place at a time; that.s the best of being awake) through another passage, which was lighted by the sun. yet there were fairies dancing in a great green ring, just as if it was night. and there were two children playing by the wall, and my fairy prince and i played as we went; and he said .the difference is that we are going through. most people play without a purpose; if you are travelling it is all right, and play makes the journey seem short. then we came out into the third (or eighth, it

old collar, that went about laughing with every one; and he was all shaved in patches like a poodle. we kissed him and petted him, and it was lovely. you must remember that i never let go of my fairy prince for a single instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. she had a red lion and a white eagle, that she had via o v. oculus via s v. sustentaculum liber xcv 10 always had ever since she was a little girl. she had found them in a nasty pit full of all kinds of filth, a

LIBER XLIV THE MASS OF THE PHOENIX

musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleedin

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

oem, but the compiler of codex regius of the poetic edda must have thought that volund fs elfish background was good reason to situate the poem here, elves being creatures from the glower mythology h (neither of the gods nor of the giants. alvissmal has another such creature in alviss, the gall-wise h dwarf who sues for the hand of thor fs daughter and is kept dispensing synonyms by the god until the sun comes up and turns the dwarf to stone. at this point the heroic poems begin, but the gods are by no means wholly absent, especially from the poems telling the early parts of the story of sigurd the dragon-slayer. odin, hoenir, and loki appear in the prose header to reginsmal (reginn fs poem, and loki appears in the poem itself. there are several allusions to odin, and these poems contain m

as c in sanskrit, c= k] in latin, and h in germanic was not thought to be anything other than the reflection of a k in proto-indo-european, a sound whose meaning was always arbitrary. in myth, however, the situation was quite different. comparative mythology in the nineteenth century was above all a field driven by interpretations of myths as reflections of natural phenomena, primarily involving the sun, moon, fire, storms, and so forth. this nature mythology was taken as a kind of given, and bits and pieces of myths from all over the world were put to its service. there was no way to test the theory, since even if a bit of mythological lore was taken from a living people, nobody bothered to ask them what they thought it meant, and in fact the comparative method allowed one to ignore livi

res, and the gathering of einherjar, the chosen warriors of odin, at valholl. the mythic future also has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning will fail as the sun and moon are swallowed and the heavens destroyed, and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and val

y, as in grimnismal or vafthrudnismal, leading to the death of the one contending in wisdom with the god, and here something similar happens: night, the eleventh category, has ended. thor has the last word, and in his final half-stanza he uses the gmagic h meter galdralag. gin one breast/ i never saw/ more ancient wisdom/ with great deceits/ i declare you trapped/ you are gdayed out, h dwarf/ now the sun shines in the hall. h we surmise that the ray of sunlight shatters the dwarf or turns him to stone, as in many dwarf legends; a giantess is turned to stone under precisely the same circumstances in a heroic eddic peom, helgakvida hjorvardssonar. neither thor nor dwarfs are ordinarily known for skill at verbal dueling, and despite tantalizing hints associating some dwarfs with wisdom, most

e from the brother of byleipt. snorri makes angrboda, ga giantess in jotunheimar, h the mother of three monsters: the fenrir wolf; jormungand, that is, the midgard serpent; and hel. this raises the possibility that the witch in lines 3.4 of the stanza quoted above from hyndluljod may be hel. see also fenrir; hel; loki; midgard serpent arvak and alsvin (early-awake and very-swift) horses that pull the sun. grimnismal, stanza 37, is the main source: arvak and alsvin, they should up from here, the bold ones, pull the sun; and under their traces the blithe powers, the asir, hid giron cold. h the names of the horses are bound by alliteration, and they also occur as a couple on the other occasion when they appear in verse. this is in sigrdrifumal, in a mysterious part of the poem introduced by a

LOGOMACHY OF ZOS

forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diversity. our greatest thoughts and conations are automatic in origin: the deep pervading significance would appear to be a dissolving omniscience. increative by excreation. as the sun ever unsolicitous, ever giving, ever living: for whatever it taketh it giveth back manifold. ego is the reflector of the mind and through us nature weaves diversity of herself. her limitless knowledge is at the command of all our ideas, whether ideal or decadent. the inexplicable of beauty, the undivulged of things. not their known meanings. gives them their enchantment. insight expresses

LUCIFERIAN SORCERY

orn of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the sam

cts of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight

taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrie

e watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their pre

o ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol

LUCIFERIAN SORCERY AND SET TYPHON

fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorce

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

nd become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their pre

ated to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter has announced the formation of the order of pho

l will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrie

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

counterintuitive. this is because einstein s theory of general relativity equates gravity with the warping of space by massive objects. now, try as we might, our senses cannot detect this warping of space; it takes specialized instruments to measure it. but we know that warped space exists because einstein, using his theory, accurately predicted by how much space would be warped by, for example, the sun. then, einstein s theory was verified by quantitative measurements, which themselves constituted new facts. or, to put it differently, a theory must be put to precise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the

ise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the color of the light emitted by an object is proportional to its temperature. mathematical theory and experiments tell us that given its yellow-white color, the surface of the sun has a temperature of about 5,300 c. now, no one has ever traveled to the sun to measure its temperature with a thermometer. how, then, do we know the temperature of the sun? one might say, well, let us heat an object to 5,300 c here on earth and let us check its color. if the color of the emitted light is yellow-white, we will have verified that, indeed, the temperature of the surface of t

on earth and let us check its color. if the color of the emitted light is yellow-white, we will have verified that, indeed, the temperature of the surface of the sun is about 5,300 c. this is easier said than done, however, because at this high temperature, all elements exist in the form of a gas, and it is very difficult to contain such a hot gas in any kind of vessel. rather, the temperature of the sun is inferred from a mathematical (theoretical) equation derived by german scientist max planck at the turn of the twentieth century. this equation was experimentally verified at lower temperatures and then extrapolated to objects such as stars. we can see that without planck s theory we would not know the temperature of unreachable objects present in the cosmos. this example shows that a go

ut planck s theory we would not know the temperature of unreachable objects present in the cosmos. this example shows that a good theory should be able to make predictions that are consistent with observable facts already acquired or to be acquired by doing further experiments. we can creationism and intelligent design 7 say with a great degree of confidence that the temperature of the surface of the sun is indeed about 5,300 c, which is then a fact derived from a theory. next, let us go over an example from the biological sciences. in the second half of the nineteenth century, french microbiologist louis pasteur theorized that microbes could be responsible for a large number of infectious diseases. he and his successors thus developed the germ theory of disease. originally, this theory wa

of this enzyme is critical for all plant life because it catalyzes the fixation of atmospheric carbon dioxide and is the first step in producing sugars from carbon dioxide. this step is achieved by the carboxylase function of rubisco. but there is a problem with this enzyme: it is remarkably inefficient. given the importance of rubisco for life on earth remember that plants capture the energy of the sun to power their metabolism, that many animals eat plants, and that other animals eat animals that eat plants one has to wonder why a designer would have so poorly designed this protein. indeed, rubisco has a double function. one of these functions, as we said, is to fix carbon dioxide and produce sugar compounds necessary for the plants metabolic pathways. but in addition, rubisco can also

MACNULTY W KIRK KABBALAH AND FREEMASONRY

le 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 thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architect

vidual. he is in possession of himself; he is responsible for his actions; he will never be part of the mass again. the second degree tracing board the second degree tracing board is shown in figure 12. the first thing to notice is that, in contrast to the tracing board of the preceding degree which was a landscape (so to speak, this is an interior. it is, however, a very unusual interior. notice the sun; it is a very unusual building that has the sun shining inside! with his treatment of the sun the artist tells us that, in spite of his meticulous attention to detail, it is not a physical structure that is represented here. masonically, it is a representation of solomon's temple; and the interior sun is a representation of the divine presence. here, again, we remember that. ye are the tem

ticals. i believe this to be a symbolic reference to the tree of life. just to finish off this general correspondence, note that there are four levels in the picture: the ground floor, in contact with the physical world; the first floor to which the staircase leads, representing the psyche, the world of the soul; a gallery at the top of the picture, pale blue in color representing the spirit; and the sun, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the second degree has to climb these stairs. as we have seen, the junior warden represents the self;

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees sto

ning of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53

laus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most distinguished representatives empedocles, epicharmus, archytas, alcm on, hippasus, philolaus, and eudoxus. pythagoras (580-500? b.c) conceived mathematics to be the most sacred and exact of all the sciences, and demanded of all who came to him for study a familiarity with arithmetic, music, ast

cebes. professor zeller, the great authority on ancient philosophies, has recently declared the writings of xenophon relating to socrates to be forgeries. when the clouds of aristophanes, a comedy written to ridicule the theories of socrates, was first presented, the great skeptic himself attended the play. during the performance, which caricatured him seated in a basket high in the air studying the sun, socrates rose calmly in his seat, the better to enable the athenian spectators to compare his own unprepossessing features with the grotesque mask worn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality

y have a three-faced brahma, or, like the romans, a two-faced janus. p. 20 always followed by the process of dissolution. according to spencer, however, disintegration took place only that reintegration might follow upon a higher level of being. the chief position in the italian school of philosophy should be awarded to giordano bruno, who, after enthusiastically accepting copernicus' theory that the sun is the center of the solar system, declared the sun to be a star and all the stars to be suns. in bruno's time the earth was regarded as the center of all creation. consequently when he thus relegated the world and man to an obscure corner in space the effect was cataclysmic. for the heresy of affirming a multiplicity of universes and conceiving cosmos to be so vast that no single creed co

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

irken shaw; they rasied a buck on roken edge, and blew the mort at fair ealylawe. they hunted high, they hunted low, they made the echoes ring amain; with music sweet o' horn and hound, they merry made fair redesdale glen. they hunted high, they hunted low, the hunted up, they hunted down, until the day was past the prime, and it grew late in the afternoon. they hunted high in batinghope, when as the sun was sinking low; says parcy then 'ca' off the dogs, we'll bait our steeds and homeward go' they lighted high in batinghope, atween the brown and benty ground; they had but rested a little while till parcy reed was sleeping sound. there's nane may lean on a rotten staff, but him that risks to get a fa; there's nane may in a traitor trust, and traitors black were every ha. they've stown the

MASTERING WITCHCRAFT

that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the s

m in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, ref

aught men to make swords, and knives, and shields, and breastplates, and made known to them the metals [of the earth] and the art of working them. semjaza taught enchantments, and root cuttings, arma-ros the resolving of enchantments, baraqijel astrology, kokabel the constellations, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into

f control! magical times and seasons finally, as a novice witch or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries and draw down to yourself the new currents of elemental power to work your spells. the elemental power tides of the universe are marked by the movements of the stars, the sun, and the moon, but chiefly the latter two. though these heavenly bodies are not the actual sources of the power, they are the main indicators of its ebb and flow in our universe. whenever you wish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of c

ish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of course, you can work against the tide, but it is self-defeating for the beginner, and is best left for times of emergency or until such a time as you have reached a degree of sureness in your practice. the sun and the moon are the two great hands of our cosmic clock. whereas the hour hand or sun governs the seasons of the year, the moon or minute hand governs the sea tides and the hidden workings of the deep mind. as such, this heavenly body rather than the sun is the main concern of witches. in european mythology the sun has always been seen as a symbol of a male divinity, the moon a female one

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and descending to the lowest. the order of the planets is as follows: shbthai, shabbathai, saturn; beneath saturn is tzdq, tzedeq, jupiter; beneath jupiter is madim, madim, mars; beneath mars is shmsh, shemesh, the sun; beneath the sun is nvgh, nogah, venus; beneath venus is kvkb, kokav, mercury; and beneath mercury is lbnh, levanah, the moon, which is the lowest of all the planets. it must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them viz, over saturday, saturn; thursday, jupiter; tuesday, mars;

beneath the sun is nvgh, nogah, venus; beneath venus is kvkb, kokav, mercury; and beneath mercury is lbnh, levanah, the moon, which is the lowest of all the planets. it must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them viz, over saturday, saturn; thursday, jupiter; tuesday, mars; sunday, the sun; friday, venus; wednesday, mercury: and monday, the moon. the rule of the planets over each hour begins from the dawn at the rising of the sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. thus (on saturday) saturn rules the first hour, jupiter the second, mars the third, the sun the fourth, venus the fif

jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire. in the days and hours of mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death. the days and hours of the sun are very good for: perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends. the key of solomon page 14 the days and hours of venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for travelling. the days and hours of mercury are good to opera

contained in this chapter, if thou desirest to succeed, seeing that the truth of magical science dependeth thereon. the hours of saturn, of mars, and of the moon are alike good for communicating and speaking with spirits; as those of mercury are for recovering thefts by the means of spirits. the hours of mars serve for summoning souls from hades, especially of those slain in battle. the hours of the sun, of jupiter, and of venus, are adapted for preparing any operations whatsoever of love, of kindness, and of invisibility, as is hereafter more fully shown, to which must be added other things of a similar nature which are contained in our work. the hours of saturn and mars and also the days on which the moon is conjunct with them, or when she receives their opposition or quartile aspect, a

nd also the days on which the moon is conjunct with them, or when she receives their opposition or quartile aspect, are excellent for making experiments of hatred, enmity, quarrel, and discord; and other operations of the same kind which are given later on in this work. the hours of mercury are good for undertaking experiments relating to games, raillery, jests, sports, and the like. the hours of the sun, of jupiter, and of venus, particularly on the days which they rule, are good for all extraordinary, uncommon, and unknown operations. the hours of the moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water. the hours of venus are furthermore usefu

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

he light justifieth them, and maketh them much more fit for publication. but if the operations be regarding invisibility, they should be put in practice at the first, second, and third hours of mars by day. but if by night, until the third hour. if they be operations of seeking love, grace, or favor, they should be performed until the eighth hour of the same day, commencing with the first hour of the sun; and from the first hour of venus unto the first hour of the same day of venus. as for operations of destruction and desolation, we should practice and put them into execution on the day of saturn at the first hour, or rather at the eighth or fifteenth of the day; and from the first until the eighth hour of the night. experiments of games, raillery, deceit, illusion, and invisibility, ough

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

ith an exceeding great noise. others which are formed from wind appear like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a fair and agreeable form; moreover, whensoever thou shalt call the spirits created from air, they will come with a kind of gentle breeze. when the spirits which are created from the vapors of the sun are invoked, they come under a very beautiful and excellent form, but filled with pride, vanity, and conbook two page 85 ceit. they are clever, whence it comes that these last are all specified by solomon in his book of ornament, or of beauty. they show great ostentation and vainglory in their dress, and they rejoice in many ornaments; the boast of possessing mundane beauty, and all sorts

two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and the juice of the herb mercury. thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be traced thereoxn thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is of one year s growth o

, take salt, and say thus over it: god of gods, and lord of lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which i wish to make, it may have such virtue that whatsoever i may write on it hereafter may attain its desired end. amen. afterwards rub the said parchment with the exorcised salt, and leave it in the sun, to imbibe this salt for the space of an entire day. then take a large earthen vessel glazed within and without, round the outside of which thou shalt write the characters in figure 88. after this thou shalt put powdered lime into the vessel, saying: oroh, zaron, zainon, zevaron, zaphiel, elion, be ye present and bless this work so that it may attain the desired effect, through the king of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

on page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (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

e the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and in the secret alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine ch

e great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and the preceding and following, belong to the nature of the sun. they serve to repress the pride and arrogance of the solar spirits, which are altogether proud and arrogant by their nature. editor s note. mystical characters of the sun and the names of the angels: shemeshiel, paimoniah, rekhodiah, and malkhiel. figure 34. the third pentacle of the sun. this serveth in addi

lict loss, and to acquire renown and glory, especially through the name of god, tetragrammaton, which therein is twelve times contained. editor s note. the name ihvh, twelve times repeated; and a versicle somewhat similar to daniel iv. 34 "my kingdom is an everlasting kingdom, and my dominion endureth from age to age" figures 32 and 33. the holy pentacles page 71 figure 35. the fourth pentacle of the sun. this serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the mystical characters of the "passing of the river" the versicle is from psalm xiii. 3,4-"lighten mine eyes that

em; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the mystical characters of the "passing of the river" the versicle is from psalm xiii. 3,4-"lighten mine eyes that i sleep not in death, lest mine enemy say, i have prevailed against him" figure 36. the fifth pentacle of the sun. it serveth to invoke those spirits who can transport thee from one place unto another, over a long distance and in short time. editor s note. characters in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

h on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to

ings called labal and abali, and also other spirits who be of the order of potentates in his host, and 25 legions. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance. 13 or dominions, as they are usually termed (11) gusion- the eleven

bsolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a lamen upon thy breast, etc (33) gaap- the thirty-third spirit is gaap. he is a great president and a mighty prince. he appeareth when the sun is in some of the southern signs, in a human shape, going before four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of am

dent and earl, etc. prince and prelate are apparently used as interchangeable terms. probably the seals of earls should be made of iron, and those of presidents in mixture either of copper and silver, or of silver and mercury; as otherwise the metal of one planet, mars, is excluded from the list; the metals attributed to the seven planets being: to saturn, lead; to jupiter, tin; to mars, iron; to the sun, gold; to venus, copper; to mercury, mercury and mixtures of metals, and to luna, silver. in a manuscript codex by dr. rudd, which is in the british museum, hebrew names of these 72 spirits are given; but it appears to me that many are manifestly incorrect in orthography. the codex in question, though beautifully written, also contains many other errors, particularly in the sigils. such as

.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed stars" or s.z. for "sphere of the zodiac+ iehovah eolhim binah tzaphquiel aralim shabbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

ands& persist unto the end, i conjure, command& constrain you spirit n by alpha& omega& by the name primeumaton which commandeth the whole host of heaven& by all these names which moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably sp

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note: is the lord of the ascendant of every first hour of the day whilst the sun goes through aries& scorpio, so is the ascendant every first hour whilst the goes through& so the like of the rest. the 24 hours of the day& night the first hour of the day is ruled by an angel called samael, who hath under his command many dukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for practise, who hath 444 servants to attend them, their names are a

MEANING OF MASONRY

lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and call

they have taken away my lord, and i know not where they have laid him" hiram abiff is slain. the high light and wisdom ordained to guide and enlighten humanity are wanting to us. the full blaze of light and perfect knowledge that were to be ours are vanished from the race, but in the divine providence there still remains to us a glimmering light in the east. in a dark world, from which as it were the sun has disappeared, we have still our five senses and our rational faculties to work with, and these provide us with the substituted secrets that must distinguish us before we regain the genuine ones. where is hiram buried? we are taught that the wisdom of the most high- personified as king solomon ordered him to be interred in a fitting masonry sepulchre outside the holy city" in a grave fro

adam have all been placed outside the walls of paradise, for" nothing unclean can enter into the holy place" which elsewhere in our scriptures is called the kingdom of heaven. what then is this" centre" by reviving and using which we may hope to regain the secrets of our lost nature? we may reason from analogies. as the divine life and will is the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human life exists a vital, immortal principle, the spirit and the spiritual will of man. this is the faculty, by using which (when we have found it) we can never err. it is a point within the circle of our own nature and, living as we do in

members of a common association. there is that deep sense in which a man feels himself not only in fraternity with his fellow-men, whether masonically his brethren or not, but realizes himself brother to all that is, part of the universal life that thrills through all things. a great illuminate, st. francis of assisi, expressed what i refer to when he wrote in his famous canticle, of his brothers the sun and the wind; his sisters the moon and the sea; his brethren the animals and the birds; as being all parts of a common life, all constituents in the scheme of the great architect for the restoration of the temple of creation and its dedication to his service, and as all worthy of a common love upon our part, even as they are the subject of a common solicitude upon his. and passing from the

nal understanding, the consciousness he employs in temporal every-day affairs, his material-mindedness or, as we might say, his" common sense" midway between these east and west extremes is the south, the halfway house and meeting-place of the spiritual intuition and the rational understanding; the point denoting abstract intellectuality and our intellectual power develops to its highest, just as the sun attains its meridian splendour in the south. the antipodes of this is the north, the sphere of benightedness and ignorance, referable to merely sense-reactions and impressions received by that lowest and least reli able mode of perception, our physical sense nature. thus the four sides of the lodge point to four different, yet progressive, modes of consciousness available to us. sense-impr

MICHAEL FORD A RITE OF THE WEREWOLF

erer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil

t or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand

individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open within i call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto m

shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i c

MICHAEL FORD BOOK OF CAIN

ditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. i then found myself wandering in the wilds, sleeping beneath the stars hunting and learning nature without any other being. i perceived myself and what i was, what i became and what i could become. i understood life was precious, and beautiful. i was just as beast yet a part of angel as well. my dreaming guide would speak to me when i sought her

ther and fell to sleep. my dreams were pleasant and filled with sorcerous images which i understood came from the gates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and ate in the morning light. i then took to the desert sun yet again. i grew more tired and had very little water left in my flask, and the sun grew in its heat. my veil which covered my head was salt filled and gray with dirt and sand, what was once white was now soiled. by the noon tide hour i did indeed approach what was caves, i felt a sense of isolation here, yet i was being watched. the sea was violent and still comforting. the air was hot with noxious heat, pouring through my veil as i walked along, tired and aching from th

for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils and be immortal, and life never ending. it was within the c

MICHAEL FORD WITCHMOON

stic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their culture and family. they fought in harmony with nature. there was however a shadowside within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm's everlasting hunger for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to

4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's will and desire not on show and gimmicks. all of the trappings and imagery of vampirism is based on symbolism and transformation, for within the darkside one may become that black shadow depending on their own desire. deprogramming and will training such is necessary for evol

a satanic rite but one of luciferian provenance, the awakening from the sleepwalkers. this is to be noted, the infant shaky steps of what will come after this. throw your soul into the workings! keep in mind that sathan/satan is but the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you

i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden! 51 51 by the full moon and the sun which both illuminate the inner space of my self, i grant this area protection and safety from that which would devour me! widdershins should be performed at this moment. asmodeus, spirit of knowledge and wisdom, i do invoke thee into visible appearance! recognize your brother/sister of witchblood, i return from the great flood which caused my sleep of ages! i announce in your presence my

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

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 pe

ithwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of taliesin) the indians of lake missoula, washington, have in their myths the following account: one summer morning the people were startled by a rumbling and a shaking of theearththen the sun was blotted outterrified people ran to the hills to get away from thepounding waterthen a rain of ashes began to fall. it fell for several weeks.the ute indians relate: the sun was shivered into a thousand fragments, which fell to earth causing a general con-flagration. then ta-wats, fled before the destruction he had wrought, and as he fled, theburning earth consumed his feet, legs, body

ve similar reports, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, nor stars. from teutonic legends:earth sinks in the sea, the sun turns black, cast down from heaven are the hot stars,fumes reek, into flames burst, the sky itself is scorched with fireearths first deluge8atlantis, alien visitation, and genetic manipulation from maverick catastrophist and researcher comyns beaumont, we read: the flood, to the world generally a vague and nebulous tradition, really conceals the mostappalling visitation and its ravages in

om the pages of the bible testa-ments, and think to ourselves whether there is some other tale going on other than thatwhich has been expounded from the pulpit.then eve looked up to heaven and saw a shining chariot come drawn by four gleamingangels whose glory no one born of woman could express nor look on their face and angelswent before the chariot (book of ezekiel)and it came to pass that when the sun went down and it was dark behold a smoking furnace,and a burning lamp that passed between those pieces (genesis 15:17)and when the living creatures went, the wheels went by them: and when the living creatureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over a

el with the fenris wolf aboard.they also speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of evil would be destroyed forever, even though hisown world would be destroyed with them. now death is the portion of doomed men, red with blood the buildings of gods, the sun turnsblack in the summer after, winds whine.in northern sweden, the laplanders preserve their accounts. their ancient books say:i shall reverse the world. i shall bid the rivers flow upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life. the scandinavian skalds record in th

MICHAEL W FORD THE VAMPIRE GATE

he eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we

rating inspiration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again throug

display therein the very foundation of this work, the luciferian path and the key to the gates of hell and heaven. heaven and hell are indeed spiritual realities, yet also physical sensations. by achieving and devouring we may reach the heights of both, which equally are powerful. remember the deific force of ahriman, so sought to break open the gates of heaven and devour his brother ahura mazda, the sun. morals morality changes based on culture and time. what is amoral now will not be 50 years from now. do not harm those who have not crossed you, respect animals and children as both hold a strong sense of honesty. guilt if you think through an action, and are compelled to take it feel no guilt. guilt is an emotion which drains your energy as well as creates other mistakes in its wake. rej

powers. the qlippothic spirits are very powerful and beneficial to the vampyre magickian who can tap their powers, drain them or simply gain them according to utilizing 52 the archdemons and their spirits. these specific orders of demons rule 490 leagues of spirits. as lilith is the mother of demons and vampiric spirits, she has 480 spirits the moon is the sphere attributed to her. the sphere of the sun is said to have seven times the number of the other demons. the methodology of working with the qlippothic demons is to turn poison into a beneficial medicine of initiation. one must move through the averse sephiroth, the so-called fallen restrictions of the universe, where there sleeps an ancient dragon. seven heads dwell there, yet through the seven the eight arises. this power is essent

also called aziel, chazariel and agniel and related to devouring forces. mars geburah asmodeus galeb (gleb: gameliel+ lebrexiel+ ebaikiel+ barashiel burners with flame, these spirits relate to war and aggression, for the vampyre magickian this can simply be the energy or motivation to action. they are also called zaphiel, and their forms are those of enormous black heads like a volcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel+ rebrequel+ mephisophiel 55 these demons are known as zamiel, and they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their fo

MICHAEL WYNN THE SOUL TRAVELERS

nfusion is borne from multiple names and titles associated with a single god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mother of horus, which would mean hathor and isis were the same entity; in other cases, the title hathor is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning there

believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make war with the seed of osiris, a god named horus. in jewish folklore, satan was called samael. samael, whose name meant venom

of the most high god. jehovah, jove, or god, is the righteous brother and ruler whose names are also many. to the jews, he was yahweh. to the christians he is jehovah. in persia he was known as ahura mazda, the bother of the evil ahriman. in egypt, he was ra/osiris. the greek myths call this entity zeus, and in rome he went by the name jupiter. this being, and his son, is commonly associated with the sun. here an important distinction must be made, because many have noticed a correlation between the sun, and satan. satan, or set, is the god of the setting sun and so therefore his symbol is that of a black sun, as opposed to his righteous brother who is associated with rising sun. it is far from uncommon for occultists to associate the sun with jesus and osiris; it is equally common for the

ultaneously. the physical properties of an object are things such as width, height, depth, weight, color, shape, etc; physical objects have all these properties at once. a large part of magic is devoted to 2 types of hidden properties. the first property is the elements, and there are 5: spirit, air, water, fire, and earth. the second major type of hidden property is the planets, and there are 7: the sun, the moon, mercury, venus, mars, jupiter, and saturn. the 5 elements of the magicians were allegedly derived from the 4 elements the greeks claimed all things were made from. after more research, especially into greek philosophers such as plato and aristotle (who i suspect had occult knowledge, i am more convinced that the reverse is true, and that the greeks based their belief of the 4 el

be predicted. at times when the rays of the heavens make people aggressive, this is the time when the magician seeks to cause strife; when the rays from he stars suggests a time of peace, the magician seeks to induce favors and garner friendships. mostly, magicians concern themselves with the celestial effects brought on by the 7 magical--michael wynn's "the soul travelers" 52 planets (the moon, the sun, mars, venus, jupiter, saturn, and mercury. each of these planets produce certain effects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is popularly known today, is the use of heavenly bodies to track current and future trends. astrology is base

MICHAEL W FORD NOX UMBRA

all the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of s

hecate and saturn, cover yourself in black and hold forth a hooded robe sacred for this operation. as you enter the circle, which may be under the dark moon (new moon, behold the skull which has been inscribed with the sigils of belial and marchosias, you're your temple area with an x, representing the crossroads. unto those who come to the crossroads (known also as the ghostroads) are inbetween the sun and the moon, from the living and the dead. face the altar "sekah, sekah, zrazza umpesha "by the hidden light known under the black sun, by the prayers whispered in silence unto the blood dripping moon i summon forth the adversary, noctulia- hecate, goddess before me this night. i call forth my lord, the devil, whom is a shadow of my self, just as i, isolate and individual between the dual

emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the opposer, shaitan. samael, in hebrew legend has twelve wings, which integrates azazel (the djinn of fire, shaitan) and samael as lucifer, the force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of the sun. lilith joined with samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that

st in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in

a i summon thee, gateway of arezura that you shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the djinn, our creative fire of becoming. by the ancient words of power- zazas, zazas nasatanad

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are describ

e is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two tra

illic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary

rd via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself

ions present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not

MOODY RAYMOND A LIFE AFTER LIFE

d" in addition, in my own reading i have come across a few seeming parallels which none of my subjects have mentioned. the most interesting ones occur in the writings of the apostle paul. paul was a persecutor of christians until he had his famous vision and conversion on the road to damascus. he says: acts 26:13-26: at midday, o king, i saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. and when we were all fallen to the earth, i heard a voice speaking unto me, and saying in the hebrew tongue "said, saul, why persecutest thou me? it is hard for thee to kick against the pricks" and i said "who art thou, lord" and he said "i am jesus, whom thou persecutest. but rise, and stand upon thy feet: for i have appeared unto

MORALS AND DOGMA

15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfine

temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, yo

ds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in th

private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told

d what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the su

MOTTA MARCELO THE COMMENTARIES OF AL

aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. why is aiwass spelt thus, when aiwaz is the natural transliteration of? perhaps because he was not content with identifying himself with thelema, agape, etc. through the number 93, but wished to express his nature by six letters (six being the number of the sun, the god- man, etc) whose value in greek should be a= 1, i= 10, f =6, a= 1, s =200,5=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in

alls the key eight, eighty, four-hundred and eighteen. these three numbers give a balanced process of training which includes both magick and mysticism. as a result, the initiate acquires sufficient spiritual experience not to make the same blunders as do "asses in lion skin. 47. but they have the half: unite by thine art so that all disappear. they have half of the key. half=5+1+30+ 6=42. 4+2=6, the sun. the jews have, in common with thelemites, awareness of the sun current. this they acquired through the egyptian initiate they called moses and "adopted" as a jew. it is with motive that they have been called "children of satan. truly, the "eye that watches over israel never sleeps. but that eye watches over everybody! unite by thine art so that all disappear. this phrase sent certain deba

be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a pheno

new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, t

truths of nature which persist, no matter what the environment, in respect of place or period" to these remarks i can but smile my most genial assent. the only objection that i can take to them is to point out that the connotation of the word 'chastity' may have been misunderstood from a scientific point of view, just as modern science has modified our conception of the relations of the earth and the sun without presuming to alter one jot or tittle of the observed facts of nature. so we may assert that modern discoveries in physiology have rendered obsolete the osirian conceptions of the sexual process which interpreted chastity as physical abstinence, small regard being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant career. thus personifying all the powers of nature, this very imaginative and highly poetical nation beheld a divinity in every tree that grew, in every stream that flowed, in the bright beams of the glorious sun, and the clear, cold rays of the silvery moon; for them the whole universe lived and breathed, peopled by a thousand forms of grace and beauty. th

tratagem, and was so angry at the deception practised on him by prometheus that he avenged himself by refusing to mortals the gift of fire [25]prometheus, however, resolved to brave the anger of the great ruler of olympus, and to obtain from heaven the vital spark so necessary for the further progress and comfort of the human race. he accordingly contrived to steal some sparks from the chariot of the sun, which he conveyed to earth hidden in a hollow tube. furious at being again outwitted, zeus determined to be revenged first on mankind, and then on prometheus. to punish the former he commanded hephastus (vulcan) to mould a beautiful woman out of clay, and determined that through her instrumentality trouble and misery should be brought into the world. the gods were so charmed with the grac

nd of brotherhood. on these festive occasions the whole nation met together, forgetting for the moment all past differences, and uniting in the enjoyment of the same festivities. it will doubtless have been remarked that in the representations of zeus he is always accompanied by an eagle. this royal bird was sacred to him, probably from the fact of its being the only creature capable of gazing at the sun without being dazzled, which may have suggested the idea that it was able to contemplate the splendour of divine majesty unshrinkingly. the oak-tree, and also the summits of mountains, were sacred to zeus. his sacrifices consisted of white bulls, cows, and goats. zeus had seven immortal wives, whose names were metis, themis, eurynome, demeter, mnemosyne, leto, and hera. metis, his first wi

er nation possessed a corresponding conception. she was supposed, as already related, to have issued from the head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" re

honour, and the month of april, when flowers and plants spring forth afresh, was sacred to her. she was worshipped as venus cloacina (or the purifier, and as venus myrtea (or the myrtle goddess, an epithet derived from the myrtle, the emblem of love. helios (sol. the worship of helios was introduced into greece from asia. according to the earliest conceptions of the greeks he was not page 67 only the sun-god, but also the personification of life and all life-giving power, for light is well known to be an indispensable condition of all healthy terrestrial life. the worship of the sun was originally very widely spread [62]not only among the early greeks themselves, but also among other primitive nations. to us the sun is simply the orb of light, which, high above our heads, performs each day

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

drinks part of its contents and uses the still-warm blood to draw numerous occult symbols on the belly of the naked girl. an excited wail rises up from the coven, and is quickly stilled. and so begins a typical witchcraft ceremony. or perhaps i should say hollywood's idea of a typical witchcraft ceremony. truth is, most witches are involved in rather mundane things like ceremonies to ensure that the sun comes up every morning. you can't help feeling that there must be more to it than this. the gray man there are two sides, or faces, to witchcraft: the pagan worship of nature, and the manipulative side, i.e. that of deliberately influencing chance and coincidence for one s own end. this book is about the second, hidden face. but before i continue let me tell you something about myself. i f

own as the middle pillar ritual. this has taken far longer to spell out in detail than it does to perform. as you finish imagining the circulation of the white light, you can proceed directly to the magic working. using the middle pillar ritual to obtain money are you short of money? you can use the middle pillar ritual to bring you what you need in the way of ready cash. money is associated with the sun, and to bring it to you, the sun s magical color of gold needs to be used. perform the whole of the middle pillar ritual. in your imagination, you are bathed in light. pretend that the white light around you has turned to bright, sparkling gold as you say the sacred name of power: jehovah eloah ve-daas, three times, aloud. the sacred name is pronounced yeh-ho-vo ell-oh-wuh vay-dah-ass. see

the day or night. the 12th spirit is bael. pray to him to avoid negative attention, at any hour of the day from 9am to noon, and from 3pm to sunset. the 13th spirit is balam. pray to him for protection from gossip, at any hour of the day from 9am to noon, and from 3pm to sunset. the 14th spirit is barbatos. pray to him to communicate with animals, at any hour of the day from sunrise to noon, when the sun is in the astrological sign of sagittarius< the 15th spirit is bathin. pray to him for protection in travel, at any hour of the day from sunrise to noon. the 16th spirit is beleth. pray to him to attract the opposite sex, at any hour of the day from 9am to noon, and from 3pm to sunset. the 17th spirit is belial. pray to him to gain political power, at any hour of the day from 9am to noon

18th spirit is berith. pray to him to avoid deceptions, at any hour of the day from sunrise to noon. the 19th spirit is bifrons. pray to him to protect gravesites from desecration, at any hour of the day. the 20th spirit is botis. pray to him to reconcile enemies, at any hour of the day or night. the 21st spirit is buer. pray to him to gain philosophical knowledge, at any hour of the night, when the sun is in the astrological sign of sagittarius. the 22nd spirit is bune. pray to him to acquire wealth, at any hour of the day from sunrise to noon. the 23rd spirit is camio. pray to him for understanding animals, at any hour of the night. the 24th spirit is cimeries. pray to him to aid in speech and communication, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 25th spirit is crocel

of the night. the 31st spirit is forneus. pray to him to gain respect, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 32nd spirit is furcas. pray to him to see the future, at any hour from 4pm to sunset. the 33rd spirit is furfur. pray to him for protection from adverse weather, at any hour of the day. the 34th spirit is gaap. pray to him for swift travel, at any hour of the day, when the sun is in the southern constellations. the 35th spirit is glasya-labolas. pray to him to move about unnoticed, at any hour of the day or night. the 36th spirit is gremory. pray to him to attract both good fortune and young girls, at any hour from sunrise to noon. the 37th spirit is gusion. pray to him to gain honor and dignity, at any hour from sunrise to noon, when the sun is in the astrologi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

itate to connect the origin of the "children of father soubise" to the illustrious rohan-soubise family. whether true or not, it is certain that these magnificent dwellings were built by masons who lived in the censive district of the temple+ according to macrobe, the wolf represents the initiate, he who has received the light, because of the kinship the ancients felt existed between the wolf and the sun "in fact" they said "the flocks flee and disappear when the wolf approaches just like the constellations, flocks of stars, disappear before the light of the sun (cavel, histoire pittoresque de la franc macnneire, 361) 134 the origins of freemasonry from ancient times to the middle ages could easily find work with the numerous master masons residing in that quarter, notably on rue de la mor

ad a rooster with three stars added to his shield.14 the rooster also had a profoundly esoteric significance. without examining too deeply its symbolism, which would necessitate moving well outside the concerns of this book, we can say that this animal was always considered a solar bird. the great initiate rabelais informs us, in pantagruel, book i, chapter 10, that "the presence of the powers of the sun, which is the organ and storehouse of all terrestrial and sidereal universal freemasonry 219 light, is symbolized and represented by a white cock" subsequently, the rooster came to symbolize daybreak and by extension the resurrection. today it still figures in the initiation skit of the apprentice mason. the decline of masonic universalism the universalism of the medieval builders was clos

NECRONOMICON ALAZIF

d they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times and ye seasons to be observed whenever thou would'st call forth those from outside, thou must mark well the seasons and times in which the spheres do intersect and the influences flow from the void thou must observe the cycle of the moon, the movements of the planets, the sun's course through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread aza

ourse through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread azathoth when the sun is in the sign of the ram, the lion, or the archer; the moon decreasing and mars and saturn conjoin. mighty yog-sothoth shall rise to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides withi

the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall

those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-sothoth for yog-sothoth is the gate. he knoweth where the old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjur

t r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth. to summon shub-niggurath ye black where the stones have been set up thou shalt call out to shub- niggurath, and unto he that knoweth al azif page 15 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the signs and uttereth the words all earthly pleasures shall be granted* when the sun entereth the sign of the ram and the time of night is upon ye turn thy face to the north wind and read the verse aloud: iah! shub-niggurath! great black goat of the.woods, i call thee forth (kneel) answer the cry of thy servant who knoweth the words of power (make the voorish sign) rise up i say from thy slumbers and come forth with a thousand more (make the sign of kish) i make the signs

ONYX TABLET OF SET

on of self. and earth, speck of dust within the swirling furnace and endless night of the universe- it was to earth that set came in dim aeons past. to the ancestors of your ancestors, o you who are more than human, he spoke the word that brought them into being, saying "i am within and beyond you, the highest of life, in majesty greater than the forces of the universe; whose eyes are the face of the sun and the dark fire of set; who fashioned your intelligence as his own and reached forth to exalt you; who entrusted to you dignity of consciousness; who opened your eyes that you might know beauty; who brought you the key to knowledge of all lesser things; and who enshrined in you the will to come onyx tablet: ot.i.ordn temple of set author: michael a. aquino vi date: october 31, 1972 ce (o

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n end eventually, and the cycle of creation will begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this one, from which humanity climbed up in the myth of the emergence. for the aztec, four suns had shone on previous creations before this, the world of the sun nahui ollin, which is blown across the sky by the breath of the god quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3114 bce. although they projected events forward until at least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their completion and

t least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their completion and pass away. so does all blood reach its place of quiet, as it reaches its power and its throne. measured was the time in which they could praise the splendor of the trinity. measured was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their safety, the gods trapped within the stars would contemplate them. even the dualistic philosophy of zoroastrianism, with its opposing gods of good and evil, ahura mazda and ahriman, was set in motion when the god of eternal time, zurvan, gave birth to the t

m the neolithic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret

e hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief by the daily rebirth of re, the sun. the vikings believed that warriors who died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as a

an hero gilgamesh crosses the ocean of death in search of utnapishtim, the sole survivor of the great flood. but utnapishtim tells him: there is no permanence. do we build a house to stand for ever, do we seal a contract to hold for all time? do brothers divide an inheritance to keep for ever, does the flood-time of rivers endure? it is only the nymph of the dragonfly who sheds her larva and sees the sun in his glory. from the days of old there is no permanence. utnapishtim s lesson is repeated in a haunting little aztec poem, addressed perhaps to the lord of life quetzalcoatl, who descended to the underworld to restore humanity to life (see pp. 98 99: can it be true that one lives on earth? not forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be

PHOSPHORUS

erpent of which i shall walk with in the timeless arena of thy being! i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am enci

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the upri

dividual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/s

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

d be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enough, everything would die. were the sun too close, we would all burn up and were it too far, we would all freeze. the weather on the planet is a direct result of the influences of the sun. the clouds are caused by the evaporation of ocean water

year will be bountiful, or whether it will be a year of food shortages, g-d forbid. even the supply of meat and poultry will be determined by the weather, for the cattle and the poultry must eat the grasses and grains. furthermore, the milk production is determined by the heat. during hot seasons the milk cows will produce less milk which will be of lower quality, etc. likewise, the influence of the sun powers our entire economies. the weather caused by the sun, determines the amount of money spent on heating or air conditioning. one will need to purchase clothes suited for the weather; warm clothes for the winter and cool ones for the heat of the summer. moreover, food prices will be determined by its availability, all of which is dependant on the weather. the weather, in turn is dependa

entire economies. the weather caused by the sun, determines the amount of money spent on heating or air conditioning. one will need to purchase clothes suited for the weather; warm clothes for the winter and cool ones for the heat of the summer. moreover, food prices will be determined by its availability, all of which is dependant on the weather. the weather, in turn is dependant on the rays of the sun, the tides of the moon and other planetary influences. the entire planet is dependant on these forces. were theses influences greater or smaller than necessary, world chaos would erupt. but, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body. therefore, it appears that there must be

n desires. nonetheless, as mentioned above, the desires and emotions are exactly the same. the only exception is that one is tiny and the other is incomparably greater. an example for this is a map. a short line on a map may represent a river that flows for five hundred miles. another example is that when one observes an eclipse through the use of a pinhole, he will be able to see every detail of the sun in the tiny ray that passes through the pinhole, even though the ray is infinitesimal relative to the greatness of the sun and is not at all comparable to it. nonetheless, it is all there. not a single detail of the surface of the sun is missing. the birth of the emotions now, within zeir anpin there are different aspects and levels. for example, there is the external expression of the emo

isions and combinations of letters of thought. the name: elokim we may now understand the name elokim which is the aspect of the divisions of the combinations of letters of thought. elokim is the aspect of gevurah (concealment and restraint, as in the verse "for a sun and a shield is y-h-v-h elokim. in other words, the name elokim conceals the name y-h-v-h, which is the aspect of revelation, like the sun. according to kaballah, the one hundred and twenty combinations of the name elokim are the source of creation. it is therefore the name elokim which represents the divisions and combinations of letters, thus concealing the holistic revelation of the name y-h-v-h and bringing about the revelation of particulars. as explained above, the five gevurot, the division of the letters, and the name

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

he individual dies, his soul will repose in paradise with those of his forebears f. since terah was an idol-worshipper, what sort of reassurance was g-d offering abraham here? we must therefore conclude that g-d was telling abraham that terah would repent and that his soul would rest in paradise. the words gin the heat of the day h allude to the statement of our sages that on that day g-d removed the sun from its sheath,5 this being the equivalent of purgatory. abraham at all times sought guests to host. since this incident occurred shortly after his circumcision, g-d wished to let abraham rest, so he made it extra hot so that people would refrain from traveling and no one would be on the road for abraham to invite into his tent. the sun is envisioned as being encompassed by a sheath that

ermore [his name yovav can be considered] to allude to the teru fah, a trembling wail, which also corresponds to tiferet. the three shofar blasts.tekiah (the long blast, shevarim (3 broken blasts, and teru fah (the stoccato blasts. being gthe son of zerach h associates him with tiferet since tiferet is associated with the east, as we have said. the east is called mizrach, the direction from which the sun beings to shine. in this context, the numerical value [of zerach plus the kolel] 216 can be seen as 3 x 72, corresponding to the three patriachs included in it. 72 is the numerical value of chesed (chet-samech-dalet: 8+ 60+ 4= 72. the three patriarchs, abraham, isaac, and jacob, personify the three sefirot of chesed, gevurah, and tiferet, respectively. however, since all the midot are exte

til he is thirteen years and one day old [the evil inclination is described as being] gruddy, h for it is a shedder of blood. the evil inclination descends to entice, ascends to accuse, and the descends again as the angel of death to execute the judgement. thus, the birth [of the jewish people, the exodus from egypt] occurred in the month of nisan, when of the seven planets.saturn, jupiter, mars, the sun, venus, mercury, and the moon.mars is ascendant. mars is red .translated from sefer halikutim 12 ibid. 4:7. parashat vaeira in the beginning of the portion of the torah read this week, the torah details the geneology of moses and aaron. gthese are the names of the sons of levi: gershon, kehat, and merari c. and the sons of kehat: amram, yitzhar, hebron, and uziel. h1 gand amram took his au

: the first is the way [malchut relates to the months] intrinsically, and the second is the way [it does so] by virtue of its relationship with the male [partzuf, z feir anpin, as we will explain with g-d fs help. the jewish calendar is, as we said, a lunar calendar, and the moon is one of the physical manifestations of the feminine principle, nukva of z feir anpin. the moon reflects the light of the sun, just as nukva receives its inspiration from z feir anpin. in general, z feir anpin is associated with the three dimensions of space (the six sefirot from which it is constructed correspond to the six directions) and nukva is associated with time [this relationship between malchut and the months] beings with the month of nisan. now, know that all the months are called the ghead h month, be

izal will now discuss the evolution of the primordial sin. 5 ibid. 16:2. 6 genesis 4:10. 7 numbers 16:33. 8 bava batra 74a. 9 zevachim 116a. 10 proverbs 30:5. 11 shabbat 146a. the arizal on parashat yitro (2) 305 in the beginning, the first damage occurred when the moon accused [g-d. gg-d made the two great luminaries.the greater light to rule the day, and the smaller light to rule the night. h12 the sun and the moon are first called gthe two great luminaries, h implying that they were originally the same size (i.e, they were both equally ggreat h. but, the sages tell us, the moon immediately protested over having to rule jointly with the sun, so g-d diminished it, leaving ga greater light to rule the day, and a smaller light to rule the night. h obviously, the sages do not mean to tell us

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gwhite coriander seed. h 1 deuteronomy 33:20. 2 1 chronicles 29:11. 3 proverbs 10:frdawn 7 1 as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which

oncerning starting the zodiac with the star regulus in leo. the teaching emphasizes that were this done, the constellations and the signs would coincide "within the zodiac" wrote louis macniece in his book astrology "there are twelve constellations. these bear the same names as the twelve signs used by the astrologers, but astrologically they have nothing to do with the case. if you are told that the sun was in that particular sign when you were born between march 31 and april 30-this does not mean that you were born under the actual group of stars &own as aries. once upon a time d e sun was (or appeared to be) amag tgat goup at that time of vear, but he is not there now, thanks to what is known as the1 recession of the equinoies (a very slow shift in the sky as observed from theearth, tha

d, only to be picked up again in a later place in order to extend the significance of the meanings derived from the analysis. this breakdown, though not getting us very far, is nonetheless highly suggestive. elementary astrology will extend the meaning a little. virgo represents the virginal sign of nature itself. scorpio is the sign of death and transformation; sex is involved here as well. sol, the sun, is the source of light and life to all on earth; it is the centre of our solar system. all the so-called resurrection gods are known to be solar connected. the sun was thought to die every winter when vegetation perished and the earth became cold and barren. every spring, when the sun returned, green life was restored to the earth. in various of the grade rituals as well as the elementary

ch i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must refer to light as the redeemer. the order was predicated on the age-old process of bringing light to the natural man. in other words, it taught a psycho-spiritual technique leading to illumination, to enlightenment. in this connection, one should always remember those beautiful versicles about the light in the opening chapter of the gospel a

to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given by thomas vaughan in his coelum terrae is interesting to quote as indicating further the nature and qualities of the supemals "a most pure sweet virgin, for nothing as yet hath been generated out of her. she yie

REGARDIE TALISMANS

jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst desire. in the days and hours of mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death. the days and hours of the sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends. the days and hours of venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling. the days and hours of mercury are good to operate for eloquence and intellig

ephirah 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 the numbers 9, 81, 369, and 3321. each number total then becomes a name as, for example, in the case of mercury, which represents the eighth sephirah of hod. here the number 64 is din, a name meaning justice, or its variation dni

nated. then, from the remaining numbers 2, 2, 9, 2, 1 and 3 we can trace the following sigil: another more prosaic example of tracing sigils from the magical squares can be demonstrated by taking my first name israel, and converting it into hebrew, 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 desig

r example, if i were an electrical engineer, under contract to build a new power station to provide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might construct a solar talisman. since the structure would provide light, the talismanic ruler could well be the source of light and life to the earch, the sun. an appropriate biblical verse for inscription around the outer margin of one side of the talisman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were. an infinite variety of changes

RELIGIOUS TENANTS OF THE YEZIDI

remony, and some neglect it altogether. i have been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pilgrimage to sheikh adi, when it is performed with more than common solemnity. large parties frequently encamp at the foot of the mountain which hems in the sacred valley on the south, and begin the ascent at early dawn. as soon as the rays of the sun touch the ground beneath them, they bow down and reverently kiss a stone, which they then place upon some other close by. we crossed this mountain on our return from the shrine, and found its surface covered with these piles, which frequently consisted of eight or ten stones raised one above the other. the same practice is observed by the heathen in india, fn. 1. nineveh and its remains, v

ly consisted of eight or ten stones raised one above the other. the same practice is observed by the heathen in india, fn. 1. nineveh and its remains, vol. i. p. 293. p. 117 and i have frequently seen an idol temple or pagoda surrounded with similar tokens of pagan adoration. mr. layard mentions a building and a herd of white oxen at sheikh adi, dedicated to "sheikh shems" which he supposes to be the sun. it is clear, however, that the yezeedees so designate the place for the sake of brevity, as the entablature over the doorway records the names in full, namely "sheikh shems ali beg and faris" for two persons are mentioned in the inscription, which has been given entire a few pages back. in like manner the word "shems" frequently enters into the construction of mohammedan names. fire and l

dees so designate the place for the sake of brevity, as the entablature over the doorway records the names in full, namely "sheikh shems ali beg and faris" for two persons are mentioned in the inscription, which has been given entire a few pages back. in like manner the word "shems" frequently enters into the construction of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ch side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the a

ing ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence re

s.conductor:what mean you by the product of gold by nature through germination and increase; is it subject tomultiplication through seed as in the animal and vegetable kingdoms?4th alchemist:certainly, but under a modified process of nature. the precious metals are nurtured, and subject toincrease through the secret operations of the planets, they gestate and grow daily in the bowels of theearth. the sun and moon, night and day, light and darkness, water and fire are all active in thegeneration of the precious metals. it has been a matter of assumption, that the invisible operation ofthe sun effects the natural production of gold, while the refining and bleaching lucidity of the moonhad its effect on silver. whence their origin, if they do not germinate and fructify in the laboratoriesof t

s his faithful watcher, i despaired not, fordiscoloration or decay could not be traced. i believed in his having drunk of that 'cup of life'.guard. of c.:gualdi hath not yet spoken, and we are nettled with impatience, but our orders are to continue thedischarge of our several duties and abide the result which. shall be made known. to all of us in duephilosophus36 season. this torch, the symbol of the sun, of truth, will precede you in your further search. incharge of your conductor, therefore, follow the bearer of the torch.the guard. of c. retires to his station, and the torch bearer precedes the conductor of n. andpracticus, as they make four circuits of the hall, during the hymn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe owe the depths o

lt at pisces.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper of the medallist is left burning.2nd herald, 2nd sign: with god, all is as day; with man night savoureth of mortality. we tend toward the day,the morning of light, and the darkness of error and unbelief are passing away. the divine lux isforeshadowed, for there was light before the sun. as the waters descend upon the earth, and lifeshall be given to pisces, the fishes, so all nature prepares for the reception of the seed. from thewomb of darkness and despair, loving nature prepares for the bursting forth of life: and numberlessstarlets shall wake in the wake of formalhaut.the conductor and companions proceed to 4th ancient whose three tapers have just been lighted.herald

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

ype of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devouring its tail; this electromagnetic ether, this vital and luminous caloric, is depicted in archaic monuments by the girdle of isis, twice-folded in a love-knot rou

eat number, which is the fullness and perfect word of unity. 13 iii g c the triangle of solomon plenitudo vocis binah physis the perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel t

ng of the church, which condemns and must always condemn magic. paracelsus and agrippa did not set up altar against altar but bowed to the ruling religion of their time: to the elect of science, the things of science; to the faithful, the things of faith. in his hymn to the royal sun, the emperor julian gives a theory of the triad which is almost identical with that of the illuminated swedenborg. the sun of the divine world is the infinite, spiritual and uncreated light, which is verbalized, so to speak, in the philosophical world, and becomes the fountain of souls and of truth; then it incorporates and becomes visible light in the sun of the third world, the central sun of our suns, of which the fixed stars are the ever-living sparks. the kabalists compare the spirit to a substance which

eligion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnation of the earth by reflecting a solar ima

dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnation of the earth by reflecting a solar image during the night, so that hermes was right when he said of the great agent: the sun is its father, the moon its mother. then he adds: the wind has borne it in the belly thereof, because the atmosphere is the recipient and, as it were, the crucible of the solar rays, by means of which there forms that living image of the sun which penetrates the whole earth, fructifies it and determines all that is produced on its surface by its emanations and permanent currents, analogous

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

assembles, and there is universal consternation; at length the loveliest of the fixed stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou not chant with us the evening hymn, clothed like ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters of heaven, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible fl

the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a splendid angel, who was saluted by heaven under the name of lucifer. intelligence awakened, and comprehended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen

nly to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated that terrible hour when he should cry, in the throes of his agony: emy god, my god, why hast thou forsaken me? f as the star of the morning goes before the sun, the rebellion of lucifer announced to new-born nature the coming incarnation of god. possibly lucifer, in his fall through night, carried with him a rain of suns and stars by the attraction of his glory. possibly our sun is a demon among the stars, as lucifer is a star among the angels. doubtless it is for this reason that it lights so calmly the horrible anguish of humanity and the long

es of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences like a cloud of stars. human understanding has had its morning; its noon shall come, and the waning follow; but god will be ever the same. it seems, however, to dwellers on earth that the sun rises youthful and timid in the morning, shines with all its power at midday and goes wearied to rest in the evening. nevertheless, it is earth which revolves, while the sun is motionless. having faith therefore in human progress, and in the stability of god, the free man respects religion in its past forms, and no more blasphemes jupiter than jehovah. he still salutes lovingly the radiant

est who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accomplish a thing we must believe in our possibility of doing it, and this faith must be translated at once into acts. when a child says: gi

ROBERT KIRK WALKER BETWEEN WORLDS

h abroad [that is far and wide, either presaging or aping the dismal and tragical actions of some among us, and have also many disastrous doings so of their own [such] as convocations, wounds, and burials, both in the earth and air, they live much longer than we [do, yet die at last or at least vanish from that state [in which they live. for it is one of their tenets that nothing perishes but, as the sun and [the] year, everything goes [around] in a circle, lesser or greater, and is renewed, and refreshed in its revolutions. as it is another [tenet] that every body in the creation moves, which [movement] is a sort of life, and that nothing moves but what has another animal moving on it, and the secret commonwealth 27 so on, to the utmost minute corpuscle that is capable to be a receptacle

ctives, telescopes, and microscopes, without which adscititious [that is, supplementary] aids, these men here treated of [that is, discussed] do perceive things that for their smallness of subtlety and secrecy are invisible to others, though [they may be] daily conversant with them. they [the seers] having such a beam [of light] continually about them, the secret commonwealth 35 [such] as that of the sun, which when it shines clearly only, lets common eyes see the [dust] atoms in the air [fragments] that without these rays they could not discern. some have this second sight transmitted from father to son through the whole http//www.dreampower.com/kirk_wbw/pg_30.htm (4 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) family, without their own consent or the teach

goats or satyrs [just] as there are parallel stories in an countries and ages, reported of these obscure people, which [tales] are no dotages [that is, not weak-minded, so it is no more of necessity to us to know their beings and manner of life than [it is] to understand distinctly the polity [that is, political organization or statehood] of the nine orders of angels, or with what oil the lamp of the sun is maintained so long and regularly; or [to know] why the moon is called a great luminary in scripture, while it only appears to be so; or if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridiculous utopi

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

ich also appears extensively in celtic tradition preserved in early literature from wales and ireland, though generally in a less formalized http//www.dreampower.com/kirk_wbw/pg_72.htm (3 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) presentation, due to the influence of dominant christianity. in the case of gods and goddesses they sometimes cover the whole sky and the sun and the moon, whilst the earth can no longer remain steady when they descend. when archangels appear, certain portions of the world are agitated, and their arrival is heralded by a divided light. the archangels differ in magnitude according to the size of the provinces over which they rule. angels are distinguished by smaller size, and by their being divided numerically. in the case of dae

RUBY TABLET OF SET

ldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_171.htm [10/9/2001 12:37:42 4 napaka! zaznamek ni definiran. a guide to effective public speaking. napaka! zaznamek ni definiran. philosophy ancient egyptian philosophy inhabiting a land characterized by the regularity of the elements (behavior of the winds, the nile, the climate, the sun, and the skies, the egyptians sought perfection in stability, harmony, symmetry, geometry, and a cyclical [as opposed to progressive or linear] concept of time. egyptian achievements, correspondingly, were in areas such as astronomy, mathematics, medicine, and architecture. egyptian religion and art tend to be oversimplified in many modern treatments, due in part to the absence of verifiab

ssions are more "strong" and "lively" than ideas. all ideas are derived from impressions. as a blind man cannot have an idea of a color nor a deaf man an idea of music, so "we can never think of anything which we have not seen [or otherwise sensed] without us or felt in our own minds" we cannot have factual knowledge of anything which can be conceived otherwise. since it is possible to think that the sun will not rise tomorrow, we cannot know that it necessarily will. the laws of nature which say that it will might change between now and then. mathematics and geometry are examples of things in which principles cannot be conceived otherwise. one cannot think of a triangle whose internal angles do not add to 180. classification: v2- 102- 14 author: michael a. aquino vi date: october 1, xix r

ormatting revisions, september xxvi html revision: dec 7, 1997 ce subject: opposites reading list: with the neters implied by the opposites so named. it also implies the objective absolutes of those opposites, rather than some subjectively picked pseudo-limit (example: hot is the absolute physical and philosophical limit of hotness, not merely the relatively cool temperatures found in the core of the sun. in many writings we will continue this policy of capitalizing the word "opposites" when we wish to use that meaning. but this article is concerned solely with opposites and the ranges of potentiality between them. drafts of this article had such capitalization, and that capitalization quickly became quite tedious. so, throughout this article we will normally not capitalize the word, and w

n the domains of each of these sciences only as necessary to achieve its purpose. one which is distinct from the raison d'etre of any of the modern sciences. realizing exactly the position of man in the universe and what alternatives lie open to him is the goal of study of gurdjieff's system. to place man exactly, he is part of a very thin layer of organic life on the earth, which revolves around the sun, which revolves around some central point of the galaxy, which may revolve around some central point of all that exists. it is a prime concept of gurdjieff's system that nothing which exists is isolated. since everything interacts, it is useless to study something without some knowledge of its environment. in order to understand the problems that man faces, it is necessary to understand th

hing which exists is isolated. since everything interacts, it is useless to study something without some knowledge of its environment. in order to understand the problems that man faces, it is necessary to understand that of which he is most closely a part. the thin layer of organic life which exists on the earth can best be understood as a transmitting and receiving station of sorts. energy from the sun is received by it, and is combined with the elements of the earth. energy is also received from the planets, though in much smaller amounts. as the further transmission of this energy is a subject deserving of treatment at much greater length than is possible here, it will not presently be dealt with. to continue, we must pick up and examine the concept of evolution. science has made some

SABBATIC KABALA OF THE CROOKED PATH

lic manifestation to come and through this it connects with the stellar influences hidden within this craft-tradition and presents a formation of mystery-teaching connected to the destruction of the mage in favour of the virgin-mage. the importance of sacrifice is in these manners stressed and becomes a continuation of the sigilic forms of the sacred letters in the previous cell. the adoration of the sun suggested in this cell is but a rehearsal to enter deeper into the source of the sun which is stellar in nature. the letters connected to this cell is zayin, the path of the double-edge and the occult fight between the brothers of the one- this finding its ultimate understanding and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being perfor

forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and the mystery of the sun at its fullest in the kingdom of the klipphas. and mark that this is different than the sun at night in the carnal world. the letters connected to this cell are cheth, connected to the influence of cancer and therefore the moon in combination with qoph who draws down the piescesian influence of neptune and moon constitutes a cell where the so called hid

the importance of the 8 watchers are properly introduced as the preservators of the i and also the expressions of the essence of the elder gods and through this guardians of the spaces of the double-houses. these conjurations are called properly enough octriga this cell are connected to the letter teth, connected to the leo, the serpent and lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and th

he head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formle

SALMANRUSHDIE THESATANICVERSES

e heart of old mr. lamarck: under extreme environmental pressure, characteristics were acquired. what characteristics which? slow down; you think creation happens in a rush? so then, neither does revelation. take a look at the pair of them. notice anything unusual? just two brown men, falling hard, nothing so new about that, you may think; climbed too high, got above themselves, flew too close to the sun, is that it? that's not it. listen: mr. saladin chamcha, appalled by the noises emanating from gibreel farishta's mouth, fought back with verses of his own. what farishta heard wafting across the improbable night sky was an old song, too, lyrics by mr. james thomson, seventeenhundred to seventeen-forty-eight. at heaven's command" chamcha carolled through lips turned jingoistically redwhite

e take pride in our surroundings, isn't it, and the garden is overgrown, we are just junglee people, he thinks so, and look how coarse our movies are, now he doesn't enjoy, and so much disease you can't even drink water from the tap, my god, he really got an education, husband, our little sallu, england--returned, and talking so fine and all" they were walking on the lawn in the evening, watching the sun dive into the sea, wandering in the shade of those great spreading trees, some snaky some bearded, which salahuddin (who now called himself saladin after the fashion of the english school, but would remain chamchawala for a while yet, until a theatrical agent shortened his name for commercial reasons) had begun to be able to name, jackfruit, banyan, jacaranda, flame of the forest, plane. s

s kneeling with his back to the open door; she made him turn round, shot him in the back of the head, and he toppled out on to the tarmac. tavleen shut the door. man singh, youngest and jumpiest of the quartet, screamed at her "now where do we go? in any damn place they'll send the commandos in for sure. we're gone geese now "martyrdom is a privilege" she said softly "we shall be like stars; like the sun" o o o sand gave way to snow. europe in winter, beneath its white, transforming carpet, its ghost-white shining up through the night. the alps, france, the coastline of england, white cliffs rising to whitened meadowlands. mr. saladin chamcha jammed on an anticipatory bowler hat. the world had rediscovered flight a 1-420, the boeing 747 _bostan. radar tracked it; radio messages crackled _d

in arms. little devil, she scolds, but then folds him in her arms, my little farishta, boys will be boys, and he falls past her into sleep, growing bigger as he falls and the falling begins to feel like flight, his mother's voice wafts distantly up to him, baba, look how you grew, enor_mouse, wah-wah, applause. he is gigantic, wingless, standing with his feet upon the horizon and his arms around the sun. in the early dreams he sees beginnings, shaitan cast down from the sky, making a grab for a branch of the highest thing, the lote-tree of the uttermost end that stands beneath the throne, shaitan missing, plummeting, splat. but he lived on, was not couldn't be dead, sang from heilbelow his soft seductive verses. o the sweet songs that he knew. with his daughters as his fiendish backing gr

he farangis hung around his neck. to turn insults into strengths, whigs, tories, blacks all chose to wear with pride the names they were given in scorn; likewise, our mountain-climbing, prophetmotivated solitary is to be the medieval baby--frightener, the devil's synonym: mahound. that's him. mahound the businessman, climbing his hot mountain in the hijaz. the mirage of a city shines below him in the sun. o o o the city of jahilia is built entirely of sand, its structures formed of the desert whence it rises. it is a sight to wonder at: walled, four-gated, the whole of it a miracle worked by its citizens, who have learned the trick of transforming the fine white dune-sand of those forsaken parts- the very stuff of inconstancy- the quintessence of unsettlement, shifting, treachery, lack--of

SATANGEL

he four presences set over all the diseases and all the wounds in the children of men. he heals abraham of the pain of his (belated) circumcision, and in the prayer of joseph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/

shall wish, and in all that i shall demand. perfume it and keep it for use. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper of pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars, laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make sacrifices of food and drink, everything necessary should be prepared without the circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with new bread and good and sparkling wine, but in all things those which ref

the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. help me now oh thou salvation of men in my desires. amen. after sunrise, a black cock must be killed, the first feather of its left wing being plucked and preserved for use at the requisite time. the eyes must be taken out, and so also the tongue and the heart; these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at each of the four corners the signs which follow must be drawn with the thumb; on this day the warlock may drink no wine, and will also abstain from eating meat. on tuesday, at the break of day, let him place the feather, taken from the

cross. when it is lighted he shall then begin the office of the dead with great veneration to the living god. he shall recite matins and lauds, but in place of the versicle of the ninth lesson he shall say: deliver us, o lord, from the fear of hell. let not the demons destroy my soul when i shall raise them up from the deep pit, when i shall command them to do my will. may the day be bright, may the sun and moon shine forth, when i shall call upon them, o, lord, deliver me from those of dread visage, and grant that they shall be obedient when i shall raise them up from hell, when i shall impose my will on them. after the office of the dead, the warlock shall extinguish the taper, and at sunrise shall cut the throat of a male lamb of nine days old, taking great care that the blood does not

the throat of a male lamb of nine days old, taking great care that the blood does not gush forth upon the earth. he shall skin the lamb, and shall cast its tongue and heart into the fire. the fire must be freshly kindled, and the ashes shall be preserved for use at the proper time. the skin of the lamb shall be sprinkled four times every day with holy water. on the tenth day, before the rising of the sun, the lambskin shall be covered with the ashes of the heart and tongue, and with the ashes also of the cock. on thursday, after sunset, the flesh of the lamb shall be interred in a secret place where no bird of any kind can come, and the warlock with his right thumb shall inscribe on the grave the characters here indicated; moreover, for the space of three days he shall sprinkle the four co

SATANIC BIBLE

ed on with much merry-making and sensual revelry, but the older people took great care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power that night. the solstices and equinoxes are also celebrated as holidays, as they herald the first day of the seasons. the difference between a solstice and an equinox is a semantic one defining the relationship between the sun, moon, and the fixed stars. the solstice applies to summer and winter; the equinox refers to autumn and spring. the summer solstice is in june, and the winter solstice is in december. the autumn equinox is in september, and the spring equinox is in march. both the equinoxes and the solstices vary a day or two from year to year, depending on the lunar cycle at the time, but usually fall on

zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (english) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning i

SATANIC RITUALS

rule, and small are ye who suffer. der tag des kreuzes und des dreiecks ist geschaffen. ein grosses rad mit winkeln in unerkannten ausmassen, gerettet f r die kinder der set, f llt die leere und wird zur sonne am firmament der verachtung! the day of the cross and the trinity is done. a great wheel with angles in dimensions unrecognized, save for the children of set, fills the void and becomes as the sun in the firmament of wrath! proclamation celebrant: siehst du im osten das morgenrot! see the red sunrise in the east! wir wollen die macht! we desire power! all: wir werden die macht haben! we shall have power! celebrant: wir wollen das reichtum! we desire wealth! all: wir werden das reichtum haben! we shall have wealth! celebrant: wir wollen das wissen! we desire wisdom! all: wir werden d

the angles of the path of the left [the celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest] celebrant: i'a sh'b-n'ygr'th aem'nh el-aka gryenn'h. i'a aem'nh kyl-d zhem'n. i'a zhem'nfni n'quz n'fha'n-gn kiqua hu-ehn zyb'nos. hail, shub-niggurath, father of the world of horrors. hail, father of the hornless ones. hail, ram of the sun and deathless one, who sleepest not while we honor thy name and thy bond. participants: i'a sh'b-n'ygr'th. hail, shub-niggurath [the goat of a thousand young appears. all participants clench their fists after the fashion of the celebrant] celebrant: i'a aem'nh. hail, father. participants: i'a aem'nh. hail, father. shub-niggurath: phragn'ka phragn. v'vuy-kin'e f'ungn kyl-d zhem'n k'fungn zy

el-aka gryenn'h p'nseb quer-hga phragn uk-khron ty'h-qu'kre vuykin'e rohz. from the third angle is the messenger, who hath created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the knowledge of the nine angles. v'huy vuy-kn zhem'nfi d'psy'h dy-tr'gyu el-aka gryenn'h f'ungnei si'n si-r'a s'alk d'hu'h-uye rohz. from the fourth angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the nine angles. v'cvye vuy-kn kh'ren-i kyl-d zhem'n lyz-naa mnaa r'cvyev'y-kre z'j-m'h gryn-h'y d'yn'khe cyvaal'k h'y-cvy-rohz. from the fifth angle are the hornless ones, who raise the temple of the five

d of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call to cthulhu. celebrant: n'kys ka-naaghs v'prh-gh'nya k'k'aemn'h az'zl-inkh'v naaghs k'zhem'nfi k'zhe-t'h ur-geyl n'el k'fungn i-inkh'v k'nga y'ilth-kai. participants: forget neither the abyss of origin, nor the old ones who brought to you the flame of the abyss, nor the ram of the sun, nor the eternal serpent who raised you upon the earth and delivered to you the flame from the messenger. celebrant: p'garn'h v'glyzz (go now from the sea [the celebrant casts the torch into the bonfire. he retreats to the darkness] celebrant: vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el s'nargh's cylth (the angles of the watery abyss are no more, but other angles there are for the

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

he satanic underworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of sat

SCHEM HA MEPHORESH

ho fear tetragrammaton, confide in tetragrammaton, their help and their shield is he. 58th angel name: yeileel sign: taurus planet: moon 23 degree: 15 20 meaning: hearer of cries. psalm 6:3: and my soul hath been greatly troubled, and thou, tetragrammaton, how long. 59th angel name: herachael sign: taurus planet: saturn degree: 20 25 meaning: permeating all things. psalm 113:3: from the rising of the sun to the going down of the same, let the name of tetragrammaton be praised. 60th angel name: metzrael sign: taurus planet: saturn degree: 25 30 meaning: raising up the oppressed. psalm 145:17: righteous is tetragrammaton in all his ways, and holy in all his works. 61st angel name: vamibael sign: gemini planet: jupiter degree: 0 5 24 meaning: the name which is over all. psalm 118:2: let the n

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of jainism, which contains the teachings of mahavira. akhand paath: any occasion, such as a marriage or a death, when the granth sahib is read in its entirety. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. allah: the name of god in islam, derived from the arabic word al-ilah, meaning the one true god. amaterasu: the sun-goddess. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. amrit: a solution of water and sugar, used in the ceremony when sikhs are initiated into the faith. xv amrit sanskar: the initiation ceremony for young sikhs. anand karaj: the sikh wedding ceremony. animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. an

reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. equinox: either of two points during the year when the sun crosses the equator and the hours of day and night are equal. the spring, or vernal, equinox occurs generally on march 21 and the autumn equinox occurs on or about september 23. esbat: wiccan celebration of the full moon. ethics: the study of moral values and rules or a guide to such values and rules. etiquette: proper behavior; good manners. evangelical: describing a protestant group that

igion, on the other hand, tries to control the environment by appealing to a higher power, gods and goddesses. the sorcerer, for instance, may represent a god who ruled the hunt, because he is shown with deer and bison. special deities began to develop in three particular classes: from nature, from ancestors, and as guards or protectors. the most common deities represented natural forces, such as the sun, moon, seasons, rivers, and fertility. any force that could either benefit or harm humans was given spirit form so that humankind could pray to it and ask for special favors. the second form of deity to develop distinguishing time the abbreviations bc and ad are christian in origin and refer to a calendar based on the life of jesus christ. when a date is given as bc, it means the year occu

out a determinable basis of fact or a natural explanation. myths may or may not be factual, but they are always important to religion. myths often deal with gods and goddesses and attempt to explain a natural phenomenon or event, or even a way of looking at the world. primitive cultures all over the world, for example, have some form of creation myth, such as how the world was created, or who put the sun and stars in place. such stories can be very important for a society, because they give people a sense of how the universe works and what their place is in it. a young boy looks to his elders as he learns to pray in a mosque. some scientists use the meme theory to explain religion as a complex of inherited traits handed down from one generation to another. michael s. yamashita/corbisbettma

us would have been in the fields, watching over the young lambs. december 25, however, was a powerful day to incorporate into the new christian religion. it had been, from earliest pagan times, a time of celebration, since it falls close to the winter solstice, the shortest day in the year. for the ancients, this was a turning point in the year, signaling the lengthening of days and the return of the sun. prehistoric tribes and clans throughout europe constructed sophisticated and enormous rock timepieces in the landscape, such as stonehenge in england, to measure the fall of light at the winter and summer solstices. in many cultures this all-important seasonal change has been a major festival day. in ancient egypt the god osiris was supposedly buried on the solstice. in ancient greece it

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

aven lets his sun rise over good and evil: but everything grows after its own fashion, and man is only too apt to look upon the stars of the manyfoldness, and in his own discretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost face of the sun into the outer (world) and can find neither end nor place of rest, unless it leads from the outer (world) back again and seeks the beginning, from which all the smaller star- lights originated. there is also among 7 stars, hardly one turning its rays inward to direct the searching mind to bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which sta

lement: water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. for the womb of the earth is the sulphuric nitrous salt of nature, the one good thing god has created in this visible world. the same salt-mother of the elements is the nitrous, aluminous and spiritual gumosic water, salt earth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living powe

SEPHER HA BAHIR

ould think that "heaven" and "earth" were gods [for we could have read the verse "in the beginning, god, the heaven and the earth created" taking all three nouns as subjects of the sentence] he replied: by the divine service! you may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. but [in the case of "heaven] the word et comes to include the sun, moon, stars and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a kin

of times more than it was. it is as we have said: why does the torah begin with a beth? as it is written (proverbs 8:30, i was with him as a craftsman, i was his delight for a day, a day [frolicking before him at every time. these are the two thousand years, which are the beginning. two? but the scripture says seven, as it is written (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left

or seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left, you will be punished. 57. what is the meaning of the verse (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say seven days, but the seven days. these are the days regarding which it is written (exodus 31:17, for six days god made [the heaven and the earth. as you said, god made six beautiful vessels. what are they? the heaven and the earth. are they not seven? yes, as it is written (ibid) and on th

light is nothing other than day, as it is written (genesis 1:16, the great light to rule the day, and the small light to rule the night. years are made from days. it is thus written, bring to life your works in the midst of years in the midst of that pearl that gives rise to years. the bahir 19 73. but it is written (isaiah 43:5 [fear not, for i am with you] i will bring your seed from the east. the sun rises in the east, and you say that the pearl is day [he replied] i am only speaking with regard to the verse (genesis 1:5) and it was evening and it was morning, day. regarding this it is written (genesis 2:4, in the day that god made earth and heaven. 74. and it is written (psalm 18:12, he made darkness his hiding place round about, his succah the darkness of waters, thick clouds of the

e. it is thus written (genesis 1:5, and it was evening, and it was morning, one day [the day reconciles morning and evening, and is therefore peace] just as the day is peace, so he chose peace. it is therefore written (2 kings 20:19, peace and truth shall be in my days. this shall be through the attribute that you gave to david. regarding this, it is written (psalm 89:37, his throne shall be like the sun before me. 76. what is the meaning of the verse (habakkuk 3:2, in the midst of years make it known? he said: i know that you are the holy god, as it is written (exodus 15:11, who is like you, mighty in holiness? holiness is in you and you are in holiness. nevertheless, in the midst of years make it known. what is the meaning of make it known [this means] that you should have mercy. it is t

SEPHER YETZIRAH WESTCOTT

e control of two opposing forces, the one existing but to destroy the other, this is dualism; they held that there was nothing in common between the author of evil and the author of good. the second sect admitted three great powers; two of them as in the first case, and a third power whose function was to decide between the two others, a supreme arbitrator. the third sect recognised no god beside the sun, in which it recognised the sole principle of existence" rabbi judah ha l vi (who flourished about 1120, in his critical description of this treatise, wrote "the sepher yetzirah teaches us the existence of a single divine power by shewing us that in the bosom of variety and multiplicity there is a unity and harmony, and that such universal concord could only arise from the rule of a suprem

hings under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement t

erred it to wisdom; he crowned it, combined and formed with it the moon in the universe, the first day of the week, and the right eye of man. he produced gimel, and referred it to health; he crowned it, combined and joined with it mars in the universe, the second day of the week, and the right ear of man. he produced daleth, and referred it to fertility; he crowned it, combined and formed with it the sun in the universe, the third day of the week, and the right nostril of man. he produced kaph, and referred it to life; he crowned it, combined and formed with it venus in the universe, the fourth day of the week, and the left eye of man. he produced peh, and referred it to power; he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear o

he seventh day of the week, and the mouth of man. by these seven letters were also made seven worlds, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday; gimel to jupiter and sunday; daleth to mars and monday; kaph to the sun and tuesday; peh to venus and wednesday; resh to mercury and thursday; and tau to the moon and friday. chapter v 1. the twelve simple letters are h h, vau, zain, cheth, teth, yod, lamed, nun, samech, oin, tzaddi and qoph (43) they are the foundations of these twelve properties: sight, hearing, smell, speech, taste, sexual love, work, movement, anger, mirth, imagination (44) and sleep. thes

igence, because the holy god renews by it all the changing things which are renewed by the creation of the world. the twenty-seventh path is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to t

SETH IN THE MAGICKAL TEXTS

identifies himself with adam, the first man, and prays to be restored to the original state from which he has fallen. e. peterson, to whom we are indebted for a penetrating analysis of the two prayers, connected the strange name of one of the prayers =u!tika (i.196, with the fifth hour of the day: in pgm iv.9, the time of the =u!tika is the fifth hour. according to iv.174ff, this is the hour when the sun is in zenith and the magician turns to his god typhon.6 the puzzling portrayal of seth-typhon as a sun god in greco-roman times remains to be fully accounted for,7 but that religio-historical problem lies outside the scope of this paper. 5 secret books 104f. already r. wunsch, sethianische verfluchungstafeln aus rom (leipzig 1898) 108- 113, 116, et passim, argued for an amalgamation of set

has been proven wrong that the gospel of the egyptians shows an amalgamation of egyptian seth and jewish seth. bleeker only referred to doresse in substantiation of his statement that such an identification could be found. there is no evidence for doresse's theory that the gnostics took seth-typhon to be a beneficial deity and merged him with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of

phalos (above, n. 5) 44. doresse apparently followed the reading proposed by a. delatte "etudes sur la magie grecque, v. akefalo% yeo, bulletin de correspondance hellenique 38 (1914) 196, line 12. 11 reg. vi p. 216 and 229 (nre ibet "eastern rhe [k. schmidt; reg. xii p. 244 and 247; cf. the preface to the 3rd volume in a. henrichs' edition of 1974, p. xvi; see also delatte (above, n. 10. for rhe, the sun god, and seth, see abrasax ii (above, n. 9) p. 25 (on line 514. seth in the magical texts 89 later, in a series of magic names 'iao iao seth seth (ii.1) may reflect the identification, iao= seth-typhon."12 whereas pearson is somewhat cautious, w. vycichl is not. in the article "magic, in the recently published coptic encyclopedia, the latter says" c there can be no doubt that the egyptian

" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome beginning with this name, see now also p. mich. xvi.757 j 1 (suppl. mag. ii.48) and suppl. mag. ii.95.14-16. 31 see c. bonner, studies in magical amulets (ann arbor 1950) 203. the amulets show the sun god iao-harpocrates. doresse did not cite this evidence either. 32 the name is the first part of a palindrome; for the decipherment of which see tardieu "aberamentho" 416. in the glossary at the end of the greek magical papyri in translation, it is said that "no meaningful decipherment of the word has been put forward (331. for thoth's connection with the flood of the nile, see d. bonneau

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

an just seeing with the eyes. there is more to it than the use of the other senses too, even the sixth sense. we begin by noticing things. when we look at something, we try to really see it and understand it for what it is. for example, when looking out of an open window, we notice more than the trees, grass, and sky. at first we ask ourselves questions about the scene before us such as: where is the sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is behind her or just out of her peripheral vision. the slightest change in the light or

h her right hand. an adept's gift of knowledge will be repaid to him with the interest of wisdom. never does an adapt stand so tall as when she pauses to help another. there is much to learn, much to teach, and so little time in which to do it. the life of man lasts only a few brief moments, his allotted years passing as sand through an hourglass. he is similar to the flower that blooms, basks in the sun, and then wilts and dies after scattering his seed upon the wind. adepts try to not let the sand pass through their fingers too quickly or let their seed be wasted and lost. the legacy of an adept may be great or small, depending upon his desire to draw near the force to create and do. the most important lesson a brother or sister can learn is that the force will meet them more than halfwa

for you, one just big enough. visualize it, and you will know it when you see it. after all, you have made known your request to the force and room has been made for you. why not? it works for us. is this magic? yes. by the way, don't forget to say thank you! here are other experiments that you can do: when you are out in the midday and become too warm, why not ask for a cloud to shield you from the sun? it's a plausible request isn't it? after all, there are a lot of clouds hanging around doing nothing. why not have an elemental move its cloud over a bit and shade you with it? oh yes, don't forget to say thank you, as you may grow warm again. get the idea? want a breeze? how about holding back the rain for a few moments while you get inside? stock market tips and such come later to those

ou through the roughest parts of life if you will only ask. imagine a parent who unlike all earthly parents can't run out of resources and never worries about what will happen next. in fact, imagine a parent who is balanced and acts in the best interest of the all. you are part of the all and therefore, your parent will act accordingly. the force flows freely to all who will receive it and causes the sun to shine and the rain to fall for all, even if they ignore it or fear or hate it. all have the same opportunity; it is, however, the manner in which that opportunity is accepted and the direction in which it is steered that makes all the difference in the world. at this point, it would be well for all adepts to clear their minds of any preconceived notions about lucifer and the all of whic

SINISTER TAROT

a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii the ruby

the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond the door opfer- vindex entrance/transition to the lands of the dark immortals. the individual becoming that which s/he created- a transferral of consciousness to the acausal to be in essence part of the greater wyrd. a reverberation across aeons of the causal acts of an individual, gradually leaving the essen

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ve, dreamy stare in his large and hollow eyes. all his movements were peculiar, sudden, and abrupt, as the impulse seized him; and in gliding through the streets, or along the beach, he was heard laughing and talking to himself. withal, he was a harmless, guileless, gentle creature, and would share his mite with any idle lazzaroni, whom he often paused to contemplate as they lay lazily basking in the sun. yet was he thoroughly unsocial. he formed no friends, flattered no patrons, resorted to none of the merry-makings so dear to the children of music and the south. he and his art seemed alone suited to each other, both quaint, primitive, unworldly, irregular. you could not separate the man from his music; it was himself. without it he was nothing, a mere machine! with it, he was king over w

those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings, breathed around her from her birth. thus you might have said that her whole mind was full of music; associations, memories, sensations of pleasure or pain, all were mixed up inexplicably with those sounds that now delighted and now terrified; that greeted her when her eyes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the vo

ce which at once, and like magic, produced on her mind an effect never to be analysed nor forgotten. it was one that awakened an indistinct, haunting reminiscence, as if she had seen it in those day-dreams she had been so wont from infancy to indulge. she could not withdraw her gaze from that face, and as she gazed, the awe and coldness that had before seized her, vanished like a mist from before the sun. in the dark splendour of the eyes that met her own there was indeed so much of gentle encouragement, of benign and compassionate admiration, so much that warmed, and animated, and nerved, that any one, actor or orator, who has ever observed the effect that a single earnest and kindly look in the crowd that is to be addressed and won, will produce upon his mind, may readily account for the

and restless yearnings and vague desires, less of the heart than mind; not as when youth discovers the one to be beloved, but rather as when the student, long wandering after the clew to some truth in science, sees it glimmer dimly before him, to beckon, to recede, to allure, and to wane again. she fell at last into unquiet slumber, vexed by deformed, fleeting, shapeless phantoms; and, waking, as the sun, through a veil of hazy cloud, glinted with a sickly ray across the casement, she heard her father settled back betimes to his one pursuit, and calling forth from his familiar a low mournful strain, like a dirge over the dead "and why" she asked, when she descended to the room below "why, my father, was your inspiration so sad, after the joy of last night "i know not, child. i meant to be

he signora generally stole out to make the purchases necessary for the little household, or to enjoy (as what woman does not) a little relaxation in gossip with some of her own sex. and the day following this brilliant triumph, how many congratulations would she have to receive! at these times it was viola's habit to seat herself without the door of the house, under an awning which sheltered from the sun without obstructing the view; and there now, with the prompt-book on her knee, on which her eye roves listlessly from time to time, you may behold her, the vine-leaves clustering from their arching trellis over the door behind, and the lazy white-sailed boats skimming along the sea that stretched before. as she thus sat, rather in reverie than thought, a man coming from the direction of po

SIR WALLIS BUDGE EGYPTIAN MAGIC

those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit

to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book of the dead which were buried with kings and queens and personages of royal or exalted rank declared the powe

consisted as much in making copies of religious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book of the dead which were buried with kings and queens and personages of royal or exalted rank declared the power and omnipotence of almighty god, whose visible emblem to mankind was the sun, and his sovereignty over things celestial and things terrestrial with no uncertain voice, and we should expect them to believe what they proclaimed, i.e, that god was sufficiently powerful to protect his emblem in the sky. yet the priests of thebes made copies of works which contained texts to be recited at specified hours of the day and night, and gave directions for the performance of p

d expect them to believe what they proclaimed, i.e, that god was sufficiently powerful to protect his emblem in the sky. yet the priests of thebes made copies of works which contained texts to be recited at specified hours of the day and night, and gave directions for the performance of p. xv magical ceremonies, the avowed object of such being to prevent the mythical monster apep from vanquishing the sun-god. and it is stated in all seriousness that if a piece of papyrus upon which a figure of the monster has been drawn, and a wax figure of him be burnt in a fire made of a certain kind of grass, and the prescribed words be recited over them as they burn, the sun-god will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his light from falling upon

lies. but the scarab or beetle itself possesses remarkable powers, and if a figure of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but amongst them are to be found some adorned with the richest metallic colours. a remarkable peculiarity exists in the structure and situation of the hind legs, which are placed so n

SIX WAYS OF KNOWLEDGE

esn't matter in the least if you believe these words, simply hearing them is of great value. once one has both types of hearing one may very well have the title of the high priestess at tanis, mestcehrti "she of two ears" the two ears are one of the fourteen kaw of osiris- if you hear in life you will hear in life- in-death. sight (self-centric. the verb "to see" iri connected with the right eye, the sun, and har-wer, also means "to command. add it to an infinitive of a verb and you have an imperative *ir* shti shta-tu! seek the mysteries! this form of seeing is the seeing of an overseer, visually checking that your will is working in the world. it has a constancy of purpose. if you've ever had a job supervising others, you know this word. it is going from one person to the next being sure

l be surprised that you can still function without knowing how many car wrecks there were last night. another aspect of maa is decorating your office or home with things that please you. the avoidance of needless ugliness is a way of conserving yourself to withstand the unpleasant things foretelling of the future may bring to you. the moon looks upon what is changeable- that is to say, the world. the sun looks upon what is fixed- that is to say, your desire. now these intentions of perception can be reduced to simple maxims, but do not be misled into thinking tha t will give you simple information, or that such information will be effortless to get: 1. keep the right amount of excitement in your life. 2. look for the secret message in things placed in your hands. 3. listen to what others a

SOLOMON

ence in the text may be to thebes in egypt] 31. but i solomon questioned him, saying "if thou wouldst gain a respite, discourse to me about the things in heaven" and beelzeboul said "hear, o king, if thou burn gum, and incense, and bulb of the sea [1, with nard and saffron, and light seven lamps in an earthquake [2, thou wilt firmly fix thy house. and if, being pure [3, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity

l off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man, where is thy so

SPENSER THE CULT OF THE ALL SEEING EYE 1960

s "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long before temples."12 the shaft of light upon ihe altar in the meditation room casts a shadow to the north 'the use of the north as a symbol of darkness (i s. a portion of the old sun worship, of which we find so many relics in gnosticism, in hermetic philosophy. the east was the place of the sun's daily birth, and hence highly revered; the north the place of his annual death."13 finally, it must be emphasized above all that the altar in the meditation room is unsanctified and unhallowed. it has no sacred meaning, can inspire no reverence, and is not inviolable. this altar cannot be used for sacrifice in any other than an unholy sense. the secret of the mural one clue to the mural'

t at an angle into the lower and middle tiers so that one corner touches the bottom of the mural is a second representation of the altar. they indicate duality: the yellow figure. light( s u n; the blue figure. earth (altar. both rectangular figures are overlaid in part by other patterns in other colors -15- the all-important sphere in the left upper middle section symbolizes, among other things, the sun. sun worship was "the oldest and by far the most prevalent of all the ancient religions."15 the sphere is bisected and quartered "the phenomena of nature that made the deepest religious impression on archaic man [were] the outstretched heavens above him, and the outspread earth beneath; both of which he naturally divided into four quarters. this four-fold heaven and earth he signified by a

half-crescent in its upper right quadrant. the inner curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the exact center of the bisected figure. therefore, if the curve of the crescent is continued fullcircle, the figure which results is a hidden point within a circle, the symbol which was adopted by the astronomers as their sign of the sun. in the ancient- 17- mysteries the point in the circle denoted the principle of fecundity and has been carried down through the ages as a sign of various secret societies, including the llluminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometrical figures (and shadings) in the mural. the two crescent shapes

nd positive (representing polarity) and twine around the spinal column. they are the kundalini or sex force. in the encircled serpent (howey, op. cit, the chapter on the caduceus contains references (page 72) to the ancient use of the symbol without wings, as seen in the mural. the caduceus is also the symbol of peace, the propaganda term associated with the u.n. the serpents are male and female; the sun-god and the moon-god; and are symbols of generation. buddha was symbolized by the serpent and in mythology is identical with mercury. the center sphere and the outer circles around it form the all-seeing eye. this bisected sphere overlays an isoceles triangle bounded on one side by the diagonal line. according to manly palmer hall, in his occult treatise -18- on the secret destiny of ameri

tes christi are needed now to combat the influence and supporters of this temple of abomination, with its crude, occult-evoking simulacra of deity. st. paul said (acts 17, verse 29 "if therefore we are the offspring of god, we ought not to imagine that the divinity is like to gold or silver or stone, to an image graven by human art and thought" but hammarskjold likened the light over the altar to the sun's illumination and the altar to "the god whom man worships under many names and in many forms" beelzebub or buddha, confucius or christ. they are all one in the meditation room, a nameless god. appendix: mural a gift of marshall field family early accounts of the gift of the mural (its cost in terms of labor, etc) stated that an "anonymous donor" had supplied it to the room. however, the l

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e words of eminent greek philosophers when that illumination comes from the mysteries. the relationship of heraclitus of ephesus (c. 535 475 b.c) to the mysteries is immediately clear from a saying that is handed down about him, to the effect that his thoughts were an impassable road. anyone who was not an initiate would find in them nothing but obscurity and darkness, but they were brighter than the sun to those who approached them in the company of the mystai. it is said that he deposited his book in the temple of artemis indicating that he could be understood only by the initiated.22 heraclitus was called the obscure, because the key of the mysteries alone cast light on his views. in heraclitus we witness a figure of the utmost earnestness in his approach to life. it is evident, when we

n concerns an initiation; solon is initiated into the mysteries of creation and into the mythological traditions which use pictures to symbolize eternal truth by an egyptian priest. there have been, and will be many different calamities to destroy mankind, the priest tells solon: the greatest of them by fire and water, lesser ones by countless other means. your own story of how phaethon, child of the sun, harnessed his father s chariot, but was unable to guide it along his father s course, and so burnt up things on the earth, and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on the earth.58 this passage in the timaeus demons

wn leader the being who in his right hand holds the seven stars. and out of his mouth issued a sharp two-edged sword, and his countenance resembled the shining sun in its glory.131 this sword also figures in the mysteries: the initiand was terrified by a drawn sword. such is the situation of john, who wants actual experience of the divine who wants the countenance of wisdom to shine upon him like the sun, as does john: it is a testing of his inner strength. and when i saw him, i fell at his feet as if dead. he laid his right hand on me and said, do not be afraid. 132 the experiences that must be undergone by the initiand are ones otherwise undergone only when someone dies. the one who guides john through them has to take him into realms where birth and death no longer have any meaning. the

em. there is no secrecy; the way opens out for all. there is much more in the apocalypse concerning the threat to christianity from anti-christian powers and the eventual triumph of christianity. all other gods are taken up into the higher unity of the christian divinity: i did not see a temple in the city, because the lord, the all-ruling god, and the lamb are its temple. the city had no need of the sun nor of the moon to shine upon it, because the revelation of the divine presence is its light, and its lamp is the lamb. 151 the mystery at the heart of the revelation of saint john is precisely this: the mysteries are no longer secret. the angel says to him: do not seal up the prophecies in this book, for the time of god s manifestation is near.152 the apocalypse of john 139 thus the write

tae, who were to be found in egypt. all our reliable information about their organization is contained in the work by the philosopher philo, on the contemplative life.156 a few passages from philo s book will be sufficient to convey an idea of its contents: the houses of those thus banded together are quite simple, affording protection against the two things requiring it most, the blazing heat of the sun and the frostiness of the air. they are neither contiguous as in towns, since close proximity is troublesome and displeasing to those assiduously striving for solitude, nor yet far apart, because of the fellowship to which they cleave, and in order to render each other aid in the event of a piratical attack. in each house there is a sacred chamber or monasterion, in which in isolation they

SYMBOLISM

ters were treated as creator gods, and many gods were intentionally combined into units (such as amon-thoth-ra) in order to form a god which would be powerful enough to qualify as the creator god. 1572 neters as symbols we returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. for example, ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. ra was consistent, reliable, and therefore powerful. similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things. this is the basic principle behind most spirits of most animistic religions. these personalit

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

n underground sacrifice] gs: i mean, if. you don't have to go through each one of them, but what primarily were you taught? sv (pause) i think the best way would be to give you an example of just one type of training that they do. gs: okay. sv: i was two years old. i was left in a room for probably a 24-hour period. when you are that age it is hard to estimate, but it was a long time. i know that the sun did go around (laughs) at least once, and it wasn't just like a few hours. at that age, when you are two and you are left alone without food and water, you are terrified. and at the end of the time, i was just dying of thirst. my morale was just. i have never been so thirsty in my entire life. my mother walked into the room. a lot of times they have the children, you know, or the parents t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

hitenoise. there is a great deal of difference in the composition of a night sky versus a daytime sky. these differences are significant on several sensory levels. the most obvious difference is that the night sky opens up as a window to the stars that are hidden during the daylight hours. the night, in effect, becomes a gateway to a larger universe beyond our direct apprehension. during the day, the sun permeates the atmosphere with different types of radiation that are not present during the night sky. the night sky is cooler, clearer and also reveals a primal aspect of oneself as the various senses become accentuated through them being pressed ever closer to their furthest boundaries of perceptive cognition. i would like to stress a very important part of planning an outdoor rite. i wou

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

17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory for the devil fabulous exploits of sir winston churchill 517 and other druid priests and llluminati servants 26 "every man and

d moreover, the three messengers from babylon inform the candidate that the true name of god, the name that had been lost for so long, is not jesus, but is jahbuhlun. they conveniently omit mention of the fact that this is, in fact, the name of a monstrous devil god, that the name is an unholy and blasphemous composite of jahweh, baal, and osiris, or on (on is a city in egypt where the worship of the sun god, osiris, is alleged to have begun. somehow, many in masonry today honor and revere osiris under the name of on, the name of his city, curiously spelled un in the name: jahbuhlun) no wonder masonic authority w.l. wilmshurst, in his highly thought of (by masons) the meaning of masonry, proclaims this degree so vital to the transformation of the candidate's life. he even suggests that in

coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped the true i am, the god who reigns for all eternity in heaven. hidden hand of the men of jahbuhlun 59 60 codex magica george washington in a masonic pose. around his neck is the emblem of the moon goddess, feminine complement to the sun god, osiris, secretly worshipped in occult freemasonry. this emblem, combined with the diamond-shaped device just above it, indicates that washington had taken the vow of vengence to all enemies of the order of the illuminati. hidden hand of the men of jahbuhlun m 61 the marquis de lafayette of france presented george washington with this masonic apron which is now preserved in the library

r. it was alleged that victor hugo was not only a rosicrucian but was also grand master of the occultic order known as the priory of sion. hidden hand of the men of jahbuhlun 73 in this ad for hitachi electronics, napoleon is using the left-handed path (dark occultism) of magic. napoleon was also reputed to be an llluminatus and an initiate into the greater mysteries (areopagite degree. note also the sun sign (maltese) badge. now we find yet another indication of napoleon's secret society involvement. wearing red, the color of rothschild and blood, napoleon signifies his lefthand path orientation. the symbology of the threetowered church in the background of the painting (behind the curtain) signifies the boast that napoleon, a political sovereign, is also lord over the spiritual realm. in

(hell. yet another meaning is that the hand with all five fingers showing, palm outward, indicates that one is giving honor and admiration to the underworld deity. its essential meaning "thank you o subterranean lord for your deceptive wisdom and for your cunning aid in our struggle to overcome our enemies and to effect the great work" pharaoh ramses paying homage to the god horus, son of osiris, the sun god deity symbolized as the allseeing eye in the capstone on the u.s.a.'s dollar bill. quite possibly, the masons' sign of admiration and astonishment came from practices of adherents to the old mystery religions of babylon and egypt (from book, other worlds, hilary evans, readers digest books, 1998) on all occasions when the egyptian high priest was called to officiate, he wore his robe o

THAGIRION

ers have been called antichrists and have been the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here

intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here o

dhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner fo

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

he number of the beast is a human number. this can be understood as the dragon (chaos) is manifested through thagirion by a man, or by mankind. the fact that the number of the beast is a human number shows our relation to the wild animals that civilization and religion have tried to repress. on a more esoteric plane it means that man is not just an animal but also a god since 666 is the number of the sun and therefore the number that makes man divine. dragon rouge www.dragonrouge.agthe black lodge lesson 1 in the name of the initiator augmn do what thou wilt shall be the whole of the law. what is usually called the "black lodge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally

THE BLACK LODGE

e. however, initiates of our order will understand that what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for th

THE BOOK OF PLEASURE

pidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in

decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears enjoying life most? may not this "belief" in death be the "will" that attempts "death" for your satisfaction, but can give you no more than sleep, decay, change-hell

ration, the eternal delay-is life. this envy of the master or creator-the ultimate hope to follow in manner is also existence and the forfeiture of "life! there is no scientific fact, it ever implies its opposite as equal fact, this is the "fact" then why trouble to prove anything a fact? this vain hope to prove finality is death itself, so why humbug the "desire? you have proved (by mathematics) the sun to be so many millions of miles away from you-you will now improve its efficiency! nature-that impulse to the antitheses of your truths, will early prove (by mathematics and whenever you like) that the sun does not exist at all! or if you wish-it will prove conclusively that the sun is millions of millions of miles further away or millions of miles nearer than you once thought! most extrao

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

manifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the hig

l may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces

is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r

THE CANOPIC GODS SYMBOLISM

, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the be

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

er solstice june 21 lughnassadh celtic fire festival august 1 mabon autumn equinox september 22 samhain, the time of the year when the veil is the thinnest. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter g

t groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice, the shortest night of the year. time to rejoice in the warmth of the sun, while the world is full of growing life. lughnassadh, the first of the harvest festivals. in celtic tradition it is the day the young son challenges his father the king, for rulership. in the course of their battle, the father is wounded, this is symbolized by the following days growing cooler. mabon, the second harvest festival, the fall equinox. once again daylight and night are in bala

notes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

r magic to put him back together. osiris rose from the dead and became for all of his followers a god of resurrection. the cult of osiris was established at abydos, where he became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. the theology of osiris, which promised resurrection, soon overshadowed that of the sun god ra and became the dominant feature of all egyptian religion. ra was a creator god, fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a

h a panoramic view of the planet. he was most emphatic in stressing his belief that the experiences he had during his heart attack were not the products of imagination or a fevered brain. the visions and experiences were utterly real, he wrote. there was nothing subjective about them; they all had a quality of absolute objectivity. ernest hemingway (1899 1961, the american author of such works as the sun also rises and the old man and the sea, wrote of his near-death experience while serving in the trenches near fossalta, italy. it was about midnight on july 8, 1918, when a mortar shell exploded near the 19-year-old hemingway, badly wounding him in the legs. later, he said that he experienced death at that moment. he had felt his soul coming out of his body like you d pull a silk handkerch

there is a circular mound enclosing a pentagram. the outer circle measures 1200 feet, and the pentagon is 200 feet on each side. the mound is 36 feet in diameter and 12 feet high. its summit is composed of white pipe-clay, beneath which has been found a large quantity of mica. four miles away, on the low lands of the kickapoo river, is a mound with eight radiating points, very likely representing the sun. this mound is 60 feet in diameter at the base and three feet high, the points extending about nine feet. surrounding this mound are five crescent-shaped mounds, arranged in a circle. the size and number of the earthworks suggest that the construction of the burial mounds was a community project. hundreds of tribespeople had to dig soil from nearby areas, then over a period of weeks or mon

ve been directed by a shaman, for it appears from the presence of fire pits in some of the mounds that religious ceremonies 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

ibes believed that their eternal abode would be in the stars. to these people, the milky way was known as the pathway of the dead; and it was their custom to light fires upon the graves of the dead for four days to give the spirits ample time to arrive safely on the glorious path in the sky. for other tribes, the land of the grandparents, the place of the souls, was located under the earth, where the sun would shine during the time of its disappearance from the topside world at night. others believed the place of the departed spirits was far away in the south. medicine priests among the algonquin people taught that two souls resided in the physical body. one of the souls kept the body animate and remained with it during sleep. the other, less attached to the material plane, moved about at

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he third slick expedition, as well as by members of a japanese expedition. sir edmund hillary, the man who conquered mt. everest, created a sensation when he returned with the alleged scalp of a yeti. hillary later proved that the so-called scalp was actually goat skin, and he declared that snowman tracks were made by foxes, bears, and other animals that became enlarged when the snow is melted by the sun. in august 1981, soviet mountain climber igor tatsl told the moscow news weekly that he and his fellow climbers had seen a yeti and that they had attempted a friendly, spontaneous contact with the creature. tatsl went on to state that his team had made a plaster cast of an imprint of a yeti s footprint that they had found on a tributary of the varzog river. this particular river rushes thr

-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog who awaits the spirit of the newly deceased on the way of departed spirits and who accompanies the entity to the land of the grandparents. in addition to its role as a guide to the other side, a number of tribes associated the dog with the moon and the sun. such an association with the moon may have stemmed from the dog s howling at the moon on shadowy nights. the connection with the sun may derive from the dog s habit of walking around in a small circle before it lies down. to early people, the making of such a circle was to create a symbol of the sun. in ancient persia, dogs were believed to be able to protect the dying soul from possessio

st the terrible disease, for they followed the greek custom of placing a horseshoe on their walls. the u-shaped image of the horseshoe was undoubtedly revered even before humans domesticated horses and shod their hooves. many prehistoric stone monuments and structures, such as stonehenge, are set in a horseshoe shape, quite likely associated with the early humans attempt to trace the movements of the sun. nailing a horseshoe to the threshold of one s home helps to bring good fortune to the family. the horseshoe, tacked in place with three nails and the open end down, wards off evil. in the old days, sailors used to see to it that a horseshoe was nailed to the foremast of their vessels to keep witches and wizards from cursing the voyage or damaging the ship. some traditions prescribe the ha

on had taken the sacrament of communion before death. there is an old legend that jesus was placed in the tomb facing toward the west. while some christian traditions bury their dead facing west, many other churches within christianity place their dead looking toward the east, because of the old custom of facing the east when praying. interestingly, the aboriginal people of australia believe that the sun will rise late in the morning if the dead are not buried with their faces to the west. the people of the islands of samoa and fiji bury their dead with their faces directed toward the west, where, according to custom, their souls have preceded them. many scholars believe the christian minister s tradition of throwing handfuls of dirt on the coffin lid while intoning from ashes to ashes, fr

made them distinguish the seeds of the earth, and showed them how to collect fruits. in short, he instructed them in everything that could tend to soften their manners and humanize them. sumerian astronomers became so accurate in their science that their measurements on the rotation of the moon is off only 0.4 from modern, computerized figures. one pictograph depicts the planets revolving around the sun something that copernicus and kepler postulated only 500 years ago. at the height of the greek civilization, the highest known number was 10,000. after that sum, the greek mathematicians could only fall back on infinity. a tablet found in the hills near ancient sumer some years back contained a 15-digit number:195,955,200,000,000. many ancient cultures have legends of amphibians or serpent

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e spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just as the base elements of earth comprised the raw materials for gold. the alchemical adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and therefore provided the intermediary between god and humankind. the science of alchemy was introduced to the western world at the beginning of the second century of the common era. it was, however, 200 years before the practice of the craft reached its zenith, concurrent with the persecutions of the pagans by

ulses and motives. h from the first concept arose the earliest rites of primitive religion consisting of sympathetic magic, which is based on the belief that something that resembles something else is able to become or attract that which it resembles, or a given cause always produces a certain effect. an example of such rites is the shaman fs lighting of the ceremonial fire each morning to ensure the sun fs rising. if the shaman lights his fire each morning, then the god who lights the great fire in the heavens must see and follow suit. by a similar process stone age humans sought to ensure the success of the hunt. in witchcraft from the inside (1997, raymond buckland writes: one man would represent the god and supervise the magick. as a god of hunting, he was represented as being the anim

d flourishing in the western world today. many of them will be examined in this chapter along with examples of how they might be experienced. instructions of some of the methods of divination and prophecies are included to encourage understanding of the techniques, not belief in their powers. astrology the earliest humans soon learned that the fertility of the soil was dependent upon the favor of the sun, as well as that of the rains, both of which were bestowed from the heavens. on the other hand were the adverse effects of lightning, wind, and hail, as well as floods. these phenomena were quite mysterious, as well as wonderful or dreadful, as the case might be. then, as now, people felt themselves at the mercy of these powers; and, since these good and bad energies all seemed to originat

ecy and divination 119 ancients held the celestial bodies in great regard. groupings by the same names as were empedocles fs four elements. aries, sagittarius, and leo were termed fire signs; cancer, scorpio, and pisces, water; libra, aquarius, and gemini, air; and capricorn, taurus, and virgo comprised the signs of earth. in essence, astrology deals with the relationship between the positions of the sun, moon, and planets and the life of an individual. astrology has its philosophical root in the premise that each individual is a universe in miniature and mirrors within himself or herself the astrological pattern found in the heavens at the time of the individual fs birth. from the standpoint of astrology, this means that the nature or personality of all individuals is determined by the pa

d they love freedom, change, and variety. in matters of health, nerves are liable to plague geminis, and they often prefer to live close to meadows and woods where they are able to gain vigor from the wind and the rains. cancer, the crab, june 22 to july 22, is a water sign. the ancient chaldeans named cancer after the crab, because of its backward or oblique movement, which brought to their mind the sun fs immobility during the summer solstice as it enters this sign. cancers have great imaginations, and they glory in fantasies of love and romance. cancers hate to be flustered, and they like to take their time over important decisions. cancer people usually strive to be cheerful and avoid depressions. because of their natural affinity for water, whenever possible they make their homes on t

THE GOD OF THE WITCHES

ther members of the sect, the elect ones, are permeated with the spirit of good, and are regarded asincarnations of the divine essence. it is the general belief that the witches hold regular gatherings for thepractice of magical rites and the worship of the evil principle. they are reported to assume the form ofanimals, generally black, and to be restored to their original shapes at the rising of the sun. these meetingsare illuminated by candles made of human fat, which renders the celebration invisible to all except theinitiated."chapter ii. the worshippers"in the hinder end of harvest, on all hallow fen, when the good neighbours do ride, if i rede right, some buckled on a bune-wand, and some on a bean, aye trottand in troops from the twilight; some saddled on a she-ape, all graithed into

eligion.the ring dance was regarded as a sinister ceremony by the priestly authorities who were engaged insuppressing the old religion during the middle ages. boguet compares the round dance of the witches withthat of the fairies, whom he stigmatises as "devils incarnate.[70] the ring usually moved to the left, butwhere as in france the dancers faced outwards the movement was widdershins, against the sun. theaberdeen witches[71] were accused of dancing devilish dances round the market and fish crosses of thetown, and also round a great stone at craigleauch.the ring dance has shared the fate of many religious rites and has become an amusement for children. somesuch dances have a person as the central object, round whom the whole ring turns. those which have nocentral figure are usually imit

with equal significance "so i will, my lord".in the forest the king dismounted and stood with tyrrel waiting for the deer to pass. the usual story is thatthe king shot and missed, then tyrrel loosed his arrow which glanced off the stag's antlers or off the branchof a tree and pierced the king's heart. the most vivid account is from william of malmesbury, who says thatit was late in the afternoon "the sun was now declining, when the king, drawing his bow and letting fly anarrow, slightly wounded a stag; and keenly gazing followed it, still running, a long time with his eyes,holding up his hand to keep off the power of the sun's rays. walter then shot at another stag and bymischance the arrow pierced the king "on receiving the wound the king uttered not a word; but breaking offthe shaft of t

THE KEY TO THE MYSTERIES

xecutioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn of the first day, before even the awakening of intelligence, and god called him the morning star. o lucifer! voluntarily and disdainfully thou didst detach thyself from the heaven where the sun drowned thee in his splendour, to plow with thine own rays the unworked fields of night! thou shinest when the sun sets, and thy sparkling gaze precedes the daybreak! thou fallest to rise again; thou tastest of death to understand life better! for the ancient glories of the world, thou art the evening star; for truth renascent, the lovely star of dawn. liberty is not licence, for licence i

'church' which is also ark, rose, font, altar, cup, and the rest. he is that word of truth which is 'established' by two witnesses- o. m> hear them talk: what does it teach you, their disagreeable and monotonous noise? they pray as they sleep, and they sacrifice as they eat. they are machines full of bread, meat and wine, and of senseless words. and when they plume themselves, like the oyster in the sun, on being without thought and without love, one says that they have peace of soul! they have the peace of the brute. for man, that of the tomb is better: these are the priests of folly and ignorance, these are the ministers of antichrist. the true priest of christ is a man who lives, suffers, loves and fights for justice. he does not dispute, he does not reprove; he sends out pardon, intel

te, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignorance, accused by envy and strife, he died upon the cross that he might give us life. all who accept his aid to guide and to sustain by his example may to god like him attain. he rose from death to reign throughout the ages' dance; he is the sun that melts the clouds of ignorance. his precepts, better known and mightier soon to be, shall judge the quick and dead for all eternity. i do believe in god's most holy spirit, whose fire the heart and mind of saints and prophets did inspire. he is a breath of life and of fecundity, proceeding both from god and from humanity. i do believe in one most holy brotherhood of just men that rever

truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought forth. thus, perhaps, rome only shook the world with the convulsions of war, in order to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenated races, and enlarged in them the spirit of life. there is in the world a nation which calls itself frankness and freedom, for these

its hierarchically his life and his divine powers. this divinity is sacerdotal and royal by virtue of communion; but outside of that communion, every affirmation of the divinity of jesus christ is idolatrous, because jesus christ could not be an isolated god. the number of protestants is of no importance to catholic truth. if all men were blind, would that be a reason for denying the existence of the sun? reason, in protesting against dogma, proves sufficiently that she has not invented it; but she is forced to admire the morality which results from that dogma. now, if morality is a light, it follows that dogma must be a sun; light does not come from shadows. between the two abysses of polytheism, and an absurd and ignorant theism, there is only one possible medium: the mystery of the most

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

s and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimo

nd the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the

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

goetic djinn, the luciferian edition of the goetia is a work which boldly presents a new turn in modern magick. the toad rite three roads of satandar, lucifuge and hecate by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self-initiatory presentation of the toad rite, a form of diabolism from which the sorcerous path leads in three roads from night unto the sun. the toad rite is derived in basis from aleister crowley's stauros batachou (liber lxx, but expands into darker areas not previously explored. it is said the toad rite causes madness or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essential

wley's stauros batachou (liber lxx, but expands into darker areas not previously explored. it is said the toad rite causes madness or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritua

THE MAGICIAN S KABBALAH

hings, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephir

nd lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the he

te clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in mal

e egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos breaking through into the world, which denotes netzach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth

ction of the tower. however, this friction can be utilised by the initiate in order to work on his psyche and perceptions and to build a tower of singular language, not merely another tower of babel. sun (yesod) the mind can reflect from tiphareth experiences of a "higher order, and such is often termed "gnosis" by contemplatives. this illuminates the psyche, centred in yesod, through the path of the sun atu. it is interesting to note that this functional triad utilises the devil atu as lucifer, the light-bringer. last judgement (malkuth) the "last judgement" atu shows the resultant flow of energies down the pillar of which hod is the base. from understanding and discrimination, and the processes of the intellect, reflecting the arc of will, comes the decision to act, the judgement from wh

THE MIDDLE PILLAR

a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly enough, tiphareth is referred to the sun, and corresponds to the thrd member of the theological trinity, the son. looking at these trinities as so many expressions of psychological fact-that is, as previously defined, as factors active w i t h the psyche itself-we are struck by the similarity of the religious point of view with the idea of the middle way.14 it is the pursuit of ths middle path which leads to self-conquest and the

hatha yogis, to the exclusion and at the expense of desirable factors of consciousness. magic, very sanely, combines the advantages of both points of view, eliminating the dangerous and harmful features common to the others. always in a salutary way is the path between the two extremes indicated. when actually performing the qabalistic cross it is well to face the east, the place of the rising of the sun. ths takes advantage of a prevailing symbolism which identifies the yechidah with enlightenment and wisdom, a spiritual concept always determined by and defined in terms of light. it is from the east that the light arises. standing motionless, with the eyes closed should that render the act of reflection easier, endeavor to contemplate the nature of the yechidah, that it is by definition

r the necessity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental natu.re of man, the essence of mind, is infinite in nature, a positive void of whch no quality can be predicated. as one eastern scripture puts it: learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes andforms, such as the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our nature. we say that the essence of mind is great, because it embraces all things, since all things are within our nature. the instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and wo

chakras are said to exist within the body, but all are governed by the primary seven. the two other important nadis are known as the ida and the pingala. they start at the base of the spine and wind around the sushumna like strands of dna. the ida ends at the left nostril and is associated with the moon and the left side of the body. the pingala terminates at the right nostril and corresponds to the sun and the right side of the body. these two nadis take in prana from the surrounding environment, and they are important to the practice of pranayama or the discipline of breath control. the ability to control breathing is equated with the ability to control the amount of prana retained in the body. in this way the revitalizing prana energy can be fully utilized to the benefit of the practit

following inhalation, mentally intone the word "ha-m (hah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 7. imagine a disk of clear translucent blue in the middle of your forehead. w i t h ths disk visualize a whte circle with two wings on either side. as you focus on the brow center, breathe in and imagine that the wing or petal on the right side is golden like the sun, whle the left-hand wing is silvery like the moon. inhale and notice the solar side glowing brightly on the right. exhale and visualize the lunar side beginning to shine. breathe in and again visualize the whte winged circle w i t h the clear blue disk. breathe deeply, then intone the mantra "om (oh-m, extending the "m" of the mantra. on the following inhalation, mentally intone the same w

THE MOTHMAN PROPHECIES

d similar objects. in popular astronomy, 1912, dr. f.b. harris stated "lathe evening of january 27, 1912,1 saw an intensely black object, like a crow, poised upon the moon. i estimated it at 250 miles long by 50 miles wide. i cannot but think that a very interesting phenomenon happened" in that crazy year 1880, an italian astronomer named ricco, on the observatory at palermo, sicily, was studying the sun at 8 a.m, november 30, when he saw "winged bodies in two long parallel lines slowly traveling, apparently across the disk of the sun. they looked like large birds tor cranes" cranes on the sun? crows 250 miles long on the moon? black-garbed men swimming through the skies over coney island? ornithopters over kentucky and san diego [1] harold t. wilkins, flying saucers on the attack (new yor

THE NECRONOMICON SIMON VERSION

66, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and

ely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by s

s. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical planets, i.e, including the sun and moon as planetary bodies, along with mercury, venus, mars, jupiter and saturn. each has their own seal and their own number. kenneth grant, author of aleister crowley and the hidden god, may be interested to know (or may already know) that the number of the sumerian goddess of venus, hence of love and war, is fifteen. in many of the ancient tablets of that period, she is actually refer

confer these fifty names upon marduk as titles, in their appreciation of his routing of evil. a sigil is given for each of the names, and a word of power for most of them. then appears the centrepiece of the book, the magan text. the word magan may mean the land of the magan which was said to lie in the west of sumer. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much

f marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpadd

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

cumference of my sanctuary. strange lines appear carved on my door and walls, and the light from the windows grows increasing dim. a wind has risen. the dark waters stir. this is the book of the servant of the godse luminous one! our eyes are upon you. light our paths and light our visions. lead us through the dark. eliza fegley http//www.sacredspiral.com morning prayer to aphrodite hail mother! the sun has risen. another day has begun. i wash my face in these new born rays and take my first step in the ways of love. eliza fegley http//www.sacredspiral.com trinity by the divinity of three, so mote it be! eliza fegley http//www.sacredspiral.com land prayer grain goddess, upon your body i live. you give to us the gift of life and the gift of nourishment. to you, i offer my love, my courage

ound, brings prosperity. eliza fegley http//www.sacredspiral.com pine resin to be spoken when lighting the resin of pine trees in an incense burner. resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread to a tree and say the following: from stress and heartache, free me. from all the chaos of the days, free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tu

THE PATH OF KABBALAH

ernally and happily. such a person sympathizes with his eternal soul, not with his transient body. he feels himself as a soul, and his body as clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occurs to the extent that one acquires the property of bina. the fourth day on the fourth day the planets appeared: the earth, the sun and the moon. this means that the phases of correction were created the days, months and years. the correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called 239 of 273 individual souls, or people. each individual soul goes through the same phases of correction that the collective

THE ROSICRUCIAN MANIFESTOS

for like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed) which already doth begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and corners, every side five foot broad, and the height of eight foot; although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the sieling; in the midst, in stead of a tomb-stone, was a round altar covered over with a plate of brass, and thereon this engraven: a.c. r.c. hoc universi compendium unius mihi sepulchrum feci. round about the first circle

e praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned, or unlearned. howbeit we know after a time there will now be a general reformation, both of divine and humane things, according to our desire, and the expectation of others: for it is fitting, that before the rising of the sun, there should appear and break forth aurora, or some clearness, or divine light in the sky; and so in the mean time some few, which shall give their names, may joyn together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c. and be partakers with us of our treasures (whic

THE SHADOWED ONES

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

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

e accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts

e spirit test itself, and is either illuminated and empowered by fire or consumed by it. those who are like azazel emerge as gods and goddesses, yet who find a new fear are torn apart and devoured by the serpents and demons which would bend to the will of the daring. belial grants the power of will to the knowledge of worldly power. shamsiel- a watcher who brings to man and woman the knowledge of the sun, both of inner wisdom to know the self and to seek the times of growth within the gardens we so seek to cultivate. know yourself in those mysteries, forever we seek them and as one reveals itself more appear. the plants and herbs of the earth are for us to use with a wisdom gained from our spirit fathers and mothers. seek shamsiel by the way of azazel when the sun grows, and look within yo

d to seek the times of growth within the gardens we so seek to cultivate. know yourself in those mysteries, forever we seek them and as one reveals itself more appear. the plants and herbs of the earth are for us to use with a wisdom gained from our spirit fathers and mothers. seek shamsiel by the way of azazel when the sun grows, and look within your heart by casting you body into the embrace of the sun. gadreel brings unto mankind the use of war instruments, how to destroy utterly ones enemy and the strategies of battle both old and new. his way is that of the spear, and blade and the honor of battle. know then that gadreel not only resides in physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle

THE SIGIL OF ADVERSARY

by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is us

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

ictorian poets, algernon charles swinburne. in the dying glory of this last great singer of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy pet

emblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangled pall of

and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i the chapter known as the looking-glass in which chapter it is related how it surpasseth in brilliance all other glasses in which we see darkly, and how by it we see face to face; and of its divers reflections, and of the brightness and perfection of its surface, and the whiteness of the

ley much. his poetry is his own, and he gives it us as it is written without respect of persons or opinions, for his masters have been the greatest of our race. in these poems we find a certain preponderance of swinburne, blake, browning, keats, shelley, and rossetti. in the dedication to gjephthah, h which is addressed to algernon charles swinburne, we read the following: as streams get water of the sun-smit sea, seeking my ocean and my sun in thee *jephthah, vol. i, p. 66. and this discipleship to the greatest and last of the victorian poets has given us many a subtle and enthralling line. the scene when charicles wakes and catches archais to his breast is worthy of the bard who sang of gtristram and iseult. h it is as follows: he sprang, he caught her to his breast; the maid smiled and

th the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in t

THE TAROT OF C C ZAIN

center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounte

l. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentia

tter. the sovereign's helmet is an emblem of force conquered by power. the ruler is in possession of the scepter of isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, ar

e leaves and vine of the grape. she represents vice, the temptress. above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epoch 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 c

the animal kingdom up to the estate of man. the skeleton mowing human heads, hands and feet signifies that the thoughts, works and understanding of man eventually pass from the earth. but the rainbow promises a new life of thought, effort and knowledge in a superior realm. the alchemist--arcanum xiv. in divination, arcanum xiv is regeneration or temperance. arcanum xiv is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie's head signify that the positive

THE WITCH CULT OF ZOS VEL THANATOS

itches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the

THE ABYSS AND TABAET

hem as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to christian, being the encircling of sound to create a desired gnosis. the use of sound creates vibrations which can affect the individual to achieve a spiritual or elevated

ey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they move into the darkness to seek the light illuminated, the very essence of ahriman! bibliography the dawn and twilight of zoroastrianism by r.c. zaehner. new york, 1961 the denka

THE BOOK OF GATES

urpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the thi

p. 48 cover, in addition to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outside the sarcophagus. the line of text on the upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, s

n, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord

g him, lord of crowns (or, risings) seti mer-en-ptah, whose word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, the great one of seb, saith "o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose w

together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i

THE SECRET RITUALS OF THE OTO

%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c1.html (1 of 6 [12/28/2001 2:02:26 pm] the secret rituals of the o.t.o. black guard: i have, mighty saladin. he is a native of corinth; but he has attained the freedom of the city of athens, the ally of mitylene. saladin: why does he travel in the land of egypt? black guard: he says that he is travelling to heliopolis, the city of the sun. saladin: are his intentions friendly? black guard: he desires peace, and seeks wisdom. saladin: then let him confirm his aspirations with an oath sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a na

irations with an oath sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of mitylene, and that i am travelling peacable to heliopolis, the city of the sun, in search of light and truth, of wisdom and of peace. humbly, yet frankly, i demand your hospitality, and participation in your mysteries, which i swear to study and to hold sacred and secret, and if i break this oath (saladin puts bread and salt into his mouth) and betray the bread and salt, may the dogs devour my carcass; may i be mutilated and no more a man (black guard applies sword i

est to our fellow soldiers! black guard: oyez! oyez! oyez! hear ye all that. is a welcome guest at our camp (all applaud) saladin: in order to enable you for the future to penetrate our camp without annoyance from the sentries, i will confer upon you as a sign of recognition and a pass word. the sign is given by. etc. the penal sign is given by. etc. the grip is. etc. the word is on. it signifies the sun in the old egyptian language. the password for the present month is. for the present, worthy and welcome guest, i see that you are in need of repose. this noble emir will conduct you to a suitable lodging. therefore i bid you, for the present, hail and farewell (black guard conducts new member to join his fellow soldiers) note. if candidate be female the obvious emendations must be made. p

to study constantly the book of the law (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a circle; crosses and circles are therefore the true sign of our order. you will therefore stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outward with a circular m

right hand, and making a motion as if to stab the throat with the thumb. the grip is given by seizing the thumb of the brother in your fingers, and pressing it nine times. you then elevate your own thumb. this grip demands a word. this word is adonai, which means the lord. as in the minerval degree, it is an universal name or title of the most high (knocks) send the candidate on his travels with the sun (three periods of seven years) s (gives grip) what is this? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (10 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. for candidate who repeats throughout. c. must be taught this dialogue thoroughly during these travels) e (for c) the grip or token of a man and a brother. s: what does it

THE HOLY BIBLE KING JAMES VERSION

15:9 and he said unto him, take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 15:10 and he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 15:11 and when the fowls came down upon the carcases, abram drove them away. 15:12 and when the sun was going down, a deep sleep fell upon abram; and, lo, an horror of great darkness fell upon him. 15:13 and he said unto abram, know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them four hundred years; 15:14 and also that nation, whom they shall serve, will i judge: and afterward shall they come out with great s

l afflict them four hundred years; 15:14 and also that nation, whom they shall serve, will i judge: and afterward shall they come out with great substance. 15:15 and thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15:16 but in the fourth generation they shall come hither again: for the iniquity of the amorites [is] not yet full. 15:17 and it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 15:18 in the same day the lord made a covenant with abram, saying, unto thy seed have i given this land, from the river of egypt unto the great river, the river euphrates: 15:19 the kenites, and the kenizzites, and the kadmonites, 15:20 and the hittites, and the perizzites, and the re

e unto, and it is a little one: oh, let me escape thither([is] it not a little one) and my soul shall live. 19:21 and he said unto him, see, i have accepted thee concerning this thing also, that i will not overthrow this city, for the which thou hast spoken. 19:22 haste thee, escape thither; for i cannot do any thing till thou be come thither. therefore the name of the city was called zoar. 19:23 the sun was risen upon the earth when lot entered into zoar. 19:24 then the lord rained upon sodom and upon gomorrah brimstone and fire from the lord out of heaven; 19:25 and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 19:26 but his wife looked back from behind him, and she became a pillar of salt. 19:27 and abraham gat

to padan-aram; 28:8 and esau seeing that the daughters of canaan pleased not isaac his father; 28:9 then went esau unto ishmael, and took unto the wives which he had mahalath the daughter of ishmael abraham s son, the sister of nebajoth, to be his wife. 28:10 and jacob went out from beer-sheba, and went toward haran. 28:11 and he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and [put] them for his pillows, and lay down in that place to sleep. 28:12 and he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of god ascending and descending on it. 28:13 and, behold, the lord stood above it, and said, i [am] the lord god of abraham thy father, and the god of

but israel: for as a prince hast thou power with god and with men, and hast prevailed. 32:29 and jacob asked [him] and said, tell [me] i pray thee, thy name. and he said, wherefore [is] it [that] thou dost ask after my name? and he blessed him there. 32:30 and jacob called the name of the place peniel: for i have seen god face to face, and my life is preserved. 32:31 and as he passed over penuel the sun rose upon him, and he halted upon his thigh. 32:32 therefore the children of israel eat not [of] the sinew which shrank, which [is] upon the hollow of the thigh, unto this day: because he touched the hollow of jacob s thigh in the sinew that shrank. 33:1 and jacob lifted up his eyes, and looked, and, behold, esau came, and with him four hundred men. and he divided the children unto leah, a

THOUGHTS ON SETH

material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the dri

TRUE HISTORY OF WITCHCRAFT

re so than gardner. i determined to trace the wiccan rumor to its source. as we shall see, in the very year i "fell" into being a gnostic bishop, i also fell into the original charters, rituals and paraphernalia of wicca. the charter and the book being a radical revisionist history of the origins of the modern witch cult and the book of shadows "it was one of the secret doctrines of paganism that the sun was the source, not only of light, but of life..the invasion of classical beliefs by the religions of syria and egypt which were principally solar, gradually affected the conception of apollo, and there is a certain later identification of him with the suffering god of christianity, free- masonry and similar cults" aleister crowley in astrology, 1974..if gbg and crowley only knew each othe

TURNER ROBERT ARBETEL OF MAGICK

old in the mountains in a long time; in a less time, by the chymical art; and magically, in a moment. 3. the true and divine magician may use all the creatures of god, and offices of the governours of the world, at his own will, for that the governours of the world are obedient unto them, and come when they are called, and do execute their commands: but god is the author thereof: as joshua caused the sun to stand still in heaven. 16 they send some of their spirits to the mean magicians, which do obey them onely in some determinate business: but they hear not the false magicians, but expose them to the deceits of the devils, and cast them into divers dangers, by the command of god; as the prophet jeremiah testifieth, in his eighth chapter, concerning the jews. 4. in all the elements there a

e then a wavering minde, levity, unconstancy, foolish babbling, drunkenness, lusts, and disobedience to the word of god. a magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith toward god, prudent, and covetous of nothing but of wisdom about divine things. aphorism 21. when you would call any of the olympick spirits, observe the rising of the sun that day, and of what nature the spirit is which you desire; and saying the prayer following, your desires shall he perfected. omnipotent and eternal god, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, i beseech thee that thou wouldst send thy spirit n.n. of the solar order, who shall inform and teach me those things which i shall ask of him; o

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

he beads of which were used, anciently, to reckon time.3 their being placed in a circle, marked its progressive continuity; while their separation from each other marked the divisions, by which it is made to return on itself, and thus produce years, months, and days. the symbol of the creative power is placed upon them, because these divisions were particularly under his influence and protection; the sun being his visible image, and the centre of his power, from which his emanations extended through the universe. hence the egyptians, in their sacred hymns, called upon osiris, as the being who dwelt concealed in the embraces of the sun;4 and hence the great luminary itself is called kosmokratwr (ruler of the world) in the orphic hymns.5 this general emanation of the pervading spirit of god

after the time of homer,2 when their theology was entirely corrupted; but because they had thus the means of expressing their ideas more fully, by combining several forms together, and showing, not only the divine attribute, but the mode and purpose of its operation. for instance; the celebrated bronze in the vatican has the male organs of generation placed upon the head of a cock, the emblem of the sun, supported by the neck and shoulders of a man. in this composition they represented the generative power of the erwj, the osiris, mithras, or bacchus, whose centre is the sun, incarnate with man. by the inscription on the pedestal, the attribute this personified, is styled the saviour of the world (swthr kosmou; a title always venerable, under whatever image it be represented.3 the egyptia

has been conveyed by land from the distance of one hundred miles, although its weight, in its present reduced state, must be at least one hundred tons.1 the greeks sometimes made their taurine bacchus, or bull, with a human face, to express both sexes, which they signified by the initial of the epithet difuej placed under him.2 over him they frequently put the radiated asterisk, which represents the sun, to show the deity, whose attribute he was intended to express.3 hence we may perceive the reason why the germans, who, according to c sar,4 worshipped the sun, carried a brazen bull, as the image of their god, when they invaded the roman dominions in the time of marius;5 and even the chosen people of providence, when they made unto themselves an image of the god who was to conduct them th

forum, tou lukoktonou qeou, which the scholiast and translators interpret, of the wolf-killing god, though there is no reason whatever why this epithet should be applied to apollo. but, if we derive the compound from lukoj, light, and ekteinein, to extend, instead of kteinein, to kill, the meaning will be perfectly just and natural; for light-extending, is of all others the properest epithet for the sun. sophocles, as well as virgil, is known to have been an admirer of ancient expressions, and to have imitated homer more than any other attic poet; therefore, his employing an obsolete word is not to be wondered at. taking this etymology as the true one, the lyc an pan of arcadia is pan the luminous; that is, the divine essence of light incorporated in universal matter. the arcadians called

achus, of exquisite beauty, beloning to me. antigonus put the head of pan upon his coins, which are not uncommon. of priapus 39 that goats were unknown in the country where his worship arose, and that the ram expressed the same attribute.1 in a gem in the museum of charles townley, esq, the head of the greek pan is joined to that of a ram, on the body of a cock, over whose head is the asterisk of the sun, and below it the head of an aquatic fowl, attached to the same body.2 the cock is the symbol of the sun, probably from proclaiming his approach in the morning; and the aquatic fowl is the emblem of water; so that this composition, apparently so whimsical, represents the universe between the two great prolific elements, the one the active, and the other the passive cause of all things. the

TYSON DONALD NEW MILLENNIUM MAGIC

is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are good rationales for a sun-central pattern, which is why it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that can directly be felt, producing life- giving warmth and chastising the unwary with sunburn and sun-blindness. all the magi of old we

it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that can directly be felt, producing life- giving warmth and chastising the unwary with sunburn and sun-blindness. all the magi of old were astrologers. they observed the planets and ordered them by their apparent motions. the moon was quickest, saturn slowest, and the sun of median speed. therefore the sun was assigned the central planetary sphere. modern astronomy did nothing to upset this sun centrality. the sun is observed by telescopes and calculated by mathematics to reside at the center of the solar system, fixed in relation to the other bodies that revolve around it. again it is distinguished as singularly different, more important, and central. the

nd calculated by mathematics to reside at the center of the solar system, fixed in relation to the other bodies that revolve around it. again it is distinguished as singularly different, more important, and central. the difficulty with a sun-central arrangement is that it results in an imbalance among the other six planets that cannot be corrected by rearranging them in con- trasting pairs around the sun. in fact, balanced pairs are impossible. no other plan- et except the sun adequately balances the moon, and no planet at all can successfully balance mercury, which is solitary and unique among the wandering bodies. the sun may be central astronomically, but it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it

ich is solitary and unique among the wandering bodies. the sun may be central astronomically, but it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it

, it neither needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in the chapter on the hexagram, the traditional system of astro- logical symbols for the planets is not a set of arbitrary tokens, but reflects both the nature of the individual planets and their interrelationship. it proves the unique- ness of mercury with unmistakable clarity. the sun and the moon are paired and separated from the rest of the planets by each being given a single, pure sign denot- ing its quality: sun: el moon: the jupiter-saturn and mars-venus pairs are likewise inescapable, based on their symbolism. all four of these planets are double-compound, partaking of the pure solar or lunar qualities blended with the quality of the earth, which is repre- sented

TYSON DONALD SOUL FLIGHT

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

the illusion of divels, beleeve and professe that in the night times they ride abroad with diana, the goddesse of the pagans, or else with herodias, with an innumerable multitude, upon certeine beasts, and passe over manie countries and nations, in the silence of the night, and doo whatsoever those fairies or ladies command."16 herodias is the daughter of diana, the moon, by her brother lucifer, the sun, according to the italian witches' gospel published in 1897 under the title aradia by the folklorist charles g. leland. herodias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shamanic overtones are overt and undeniable 'tis true indeed that thou a spirit art, but thou wert born b

circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being born between the legs of a woman, and passing from a place of darkness into a place of light. at one time, the stone circles were thought to have been erected

n various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the golden dawn, it was reflected left to right. chokrnah, on the right side of the tree, is placed on

rn times. those practicing astral projection today might laugh at the idea of using lunar objects or symbols to assist in the separation of the astral double, yet such correspondences were employed with good results for thousands of years by philosophers, mystics, and magicians. lucid dreaming the moon rules over sleep and dreams as mistress of the night sky, when the world lies in sleep. just as the sun, the great light of the day, symbolizes consciousness, so does the moon, the great light of the night, symbolize the unconscious mind. however, unlike the sun, the moon is variable, so she presides over partial consciousness as well. during waking, the awareness appears to be constant and unvarying, even as the light of the sun is unvarying. in sleep, there are various degrees of awareness

TYSON DONALD THE MAGICAL WORKBOOK

rwhelmed with the sheer brightness and solidity of the material world. notice that by leaving your chair on the right side and resuming your seat on the left side, you describe a circle around the chair clockwise. it is also best when you turn to face the chair during the exercise, both in your astral and physical forms, that you rotate your body clockwise. clockwise motion imitates the course of the sun across the heavens and is used in constructive, healthful works of magic, whereas counterclockwise motion is contrary to the sun and is used in works of destruction and malice (there are exceptions to this rule, as later exercises will visualization 11: leaving the body 63 show. the habit of moving and turning clockwise when performing ritual magic should be established early in your train

n your body is known as your heart-center. allow your awareness to slide down the interior channel of this ray into your chest. concentrate your will on the focal point of the ray. visualize inside your torso a spark of light that grows into a shining sphere three inches across. as the spark expands into the sphere, its color dims and changes from blue-white to a softer yellow-white, the color of the sun. mentally draw energy from the star down the channel of the ray and into the sphere so that the sphere radiates more and more strongly. when you sense that the sphere at your heart-center cannot hold any more energy from the star, sever the link between the sphere and the ray, and observe with your inner awareness as the ray snaps upward like a contracting rubber band that has been release

t. the pillar is of human dimensions, but irregular. feel the sunlight warming one side of the pillar and the coolness of the other side in shadow. feel the grass that grows on the top of the stone and the moss in small crevices in its side. become aware of the changelessness of the pillar. allow summer to gradually give way to autumn as you accelerate the time. the days and night flash past, and the sun and moon trace alternating arcs across the sky. let autumn become winter, and feel grounding and centering 87 the snow cover the browning grass on top of the pillar and pile high around its foot. see the bare gray branches of the forest trees against the grayness of the sky. let winter give way to spring as the snow melts and the new leaves bud and unfurl. allow spring to warm and dry into

d down a ray of white light through the top of your head to focus upon your heart-center, where you visualize a three-inch 98 standing exercises golden sphere of energy. cause your point of awareness to descend down the hollow channel of this ray of light into your heart-center, and continue drawing energy down the ray to charge the golden sphere until it shines with a pale yellowwhite glow, like the sun at noon. release the ray from the star. brilliant light radiates out from the sphere at your heart-center and fills your entire body with power as though your body were a battery. visualize the name of power that best expresses the force with which you wish to charge the object as written in hebrew letters upon the sphere of your heart-center. for example, we will assume you are charging a

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

TYSON DONALD THE POWER OF THE WORD

fe into the first man. moses called upon its authority to bring down the ten plagues on egypt. solomon used it to compel the spirits of the earth to build the first temple at jerusalem, then turned it upon them and sealed them beneath the sea in a prison of brass. prophets and exorcists used its fabled might to restore the dead to life, to rule storms and calm the seas, to turn back the course of the sun, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle a

mpounded out of combinations of three pure principles, which may conveniently be called sun, moon, and earth. four of the planets are based on pairs of these principles: venus (sun-earth, mars (earthsun; jupiter (moon-earth, and saturn (earth-moon. mercury is formed of all three, moon-sun-earth. it is highly instructive to compare the structure of the planets with the structure of tetragrammaton. the sun corresponds with the initial yod. the moon is the first he. mercury is the threefold aspect of the name, ihv, out of which the six directions of space are formed in sepher etzirah. there are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of

he golem. although it is said explicitly that "everything we did then was the reverse of what we had done at the creation of the golem (gates to the old city, p. 640, if the instructions are followed, they result in sunwise circumambulation (unless the golem was lying on his face. clearly the circumambulation should begin at the head and proceed counterclockwise seven times, against the course of the sun, in order to return the golem to clay. i have taken the trouble to discuss the golem legend at such length because it illustrates the use of tetragrammaton among the jewish ba'alai shem of the middle ages. although this ritual of the kabbalah would not actually cause a clay figure to become flesh and blood, it would induce a celestial intelligence to enter into that clay figure and reside

eproduced in the figure on the opposite page, although these proportions do not enter into the basic examination of the figure we will undertake here. dee begins the construction of the monad with a single point, the origin of all things. he extends from this point a line, and by revolving the line inscribes a circle. this circle with a point at its center finds its astrological correspondence in the sun. above the circle of the sun but interlocked with it, dee places the crescent of the moon, which he explicitly states to be semicircular. below the circle of the sun he places a cross, which he later says corresponds with, among other things, the four elements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned t

he crescent of the moon, which he explicitly states to be semicircular. below the circle of the sun he places a cross, which he later says corresponds with, among other things, the four elements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned to the letters of pentagrammaton. the point in the center of the circle of the sun represents the invisible point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements represents the vau (1) of the name and the horizontal bar the second he. the entire cross stands for the

UNLEASHING THE BEAST

ight without losing a single drop of the bindu. nor is this ever to be lost, but reabsorbed through the tissues of the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. initiates will notice also that these heathen philosophers have made one further march towards the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita).lxxvi -154- for these reasons, many authors have speculated that crowley did in fact have some extensive knowledge of tantra. thus lawrence sutin makes the argument that crowley may have first been introduced to the more radical left-hand (vamacara) form of tantra in ceylon as early 1901. i

centres..buy they are not lotuses of the same order as the sacred seven. the anal lotus is of eight petals, deep crimson, glowing to rich poppy color when excited. the prostatic lotus is like a peridot, extremely translucent and limpid..the petals are numerous, i think thirty-two. the third lotus is in the glans penis, close to the base..it is of a startlingly rich purple..the centre is gold like the sun in the female these three lotuses also exist, but in a very different form.[t]he second of the chakras is situated between the urethra and the cervix uteri.[i]ts color is neutral grey but in pregnancy it becomes a brilliant orange and flowerlike. the third lotus is at the base of the clitoris. the petals are forty-nine in number the basic color is a rich olive green, sometimes kindling to

VOX SABBATUM

shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s prayer reversed, which is used also in rites of lycanthropy and other averse chthonic rites nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht

lign further with the averse and liberating spirit of the sabbat, you may at such time read a text which is associated by coven maleficia to cain, the black man of the sabbat. the following is from biblical phrases from leviticus, deuternomy, samuel and kings, it is properly reversed to insight an inspired rebellion from the sickening light of selflessness, to fall into darkness and rise again as the sun of ones black flame of consciousness: the affirmations of the devil live to witch a suffer shalt thou, those who restrain us time observe, enchantment use ye shall them after whoring, go to wizards and familiar spirits have as such a wizard who hath a familiar spirit is blessed with the mark of cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abo

will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards; his words create the spark of vox sabbatum the witches sabbat 22 inspiration to become flesh. the gift of lucifer is the black flame of the self; the isolate consciousness of the daemon. in this sense, life is an anthropomorphic example of the divine presence, it is beautiful to its independence, by its significance of self with the humbling qualities o

zazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also sabaoth, cain is the sixth, who is called the sun, seventh is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons

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

WAITE ASPECTS OF MASONIC SYMBOLISM

enshrined in the imperishable books of plato and plotinus. it glimmers forth at every turn and corner of the remote roads and pathways of eastern philosophies. it is in little books of unknown authorship, treasured in monasteries and most of which have not entered into knowledge, except within recent times. the place of darkness the experience is in a place of darkness, where, in other symbolism, the sun is said to shine at midnight. there is afterwards that further state, in which the soul of man returns to the normal physical estate, bringing the knowledge of another world, the quest ended for the time being at least. this is compared to resurrection, because in the aftermath of his experience the man is, as it were, a new being. i have found in most mythological legends that the period

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attempted to keep the sun-god imprisoned in the kingdom of darkness. right in the midst of the spells which were directed against apep we find inserted the legend of t

s with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported

of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as soon as the sun set she left the sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nut to bring forth five gods at a birth, namely, osiris, horus, set, isis, and nephthys. osiris and isis married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought

ch he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the legend speaks of the sun as the eye of khepera, or neb-er-tcher, and refers to some calamity which befell it and extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it a place in his face, and henceforth it ruled throughout

irs of mortals, or to change any decree or command which he had once uttered. the spirits or "gods" on the other hand, possessing natures not far removed from those of men, were thought to be amenable to supplications and flattery, and to wheedling and cajolery, especially when accompanied by gifts. it is of great interest to find a legend in which the power of god as the creator of the world and the sun and moon is so clearly set forth, embedded in a book of magical spells devoted to the destruction of the mythological monster who existed solely to prevent the sun from rising and shining. ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered fr

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

f man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollo

man leaves the lethargy" this is the number 10 of the second great iniciation of the major mysteries that permits the iniciate to travel in the etheric body. this is the wisdom of john the baptist. arcanum 20 "the awakening of the dead" the eleventh hour of apollonius. the angels, the cherubims, and the seraphims fly with rumors of wings. there is rejoicing in the sky, awakening on the earth, and the sun that raises adam. this process belongs to the great iniciations of major mysteries where only the terror of the law reigns. arcanum 21 the twelveth hour of appolonius. the towers of fire unease. this is the triumphant entrance into the limitless bliss of nirvana, where either the master dresses himself with the resplendent robe of dharmasaya, or he renounces the bliss of nirvana for the lo

oured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (ignis, fire; a (aqua) water; o (ori

ced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of

ers. the four sacred animals of alchemy are: the lion that hides the enigma of fire; the man that represent the mercury of secret philosophy; the eagle that corresponds to the air; the bull that symbolizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the

WESTERN MANDALAS OF TRANSFORMATION SR AL

oon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain angel will presently be animated by that angel .cornelius agrippa when i sing a song to the sun, it is not because i expect the sun to change its course, but because i expect to put myself into a different cast of mind in relation to the sun .marsilio fincino there is no higher form of human freedom than friendship with god .st teresa of avila it is widely thought among scientists that beauty and elegance are the most reliable guides to truth; the best theories are the most elegant

. it should be clear by now that one needs a set of correspondences which, because it has the backbone of tradition, has certain built-in 8 western mandalas of transformation rules. one would not put the mark or seal of the planet mars on a talisman for healing, along with an angel or intelligence from the sphere of the moon. one uses mars for other purposes; healing would belong to the sphere of the sun (or, in some cases, mercury; and in neither case would you use the intelligence of the moon. this is an example of combining three different energies that have little or nothing to do with one another. we don't put an angelic name on a talisman because we like the way it sounds, or even because of past associations from childhood. in qabalah, talismanic images, symbols, or names are in no

. as many correspondences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree, one can take various courses, such as attempting to make the talisman from beginning to end on the particular day attributed to that planet/sphere, e. g, sunday for the sun, monday for the moon, etc. this could even be further subdivided into planetary hours and their ruling angelic forces (see next chapter. generally, the first hour is calculated by the moment the sun rises on that particular day, and therefore the hours vary in length, according to whether the days are long or short. for many modern magicians (who have schedules as busy as anyone else, thes

are long or short. for many modern magicians (who have schedules as busy as anyone else, these minute time speculations may be too cumbersome. other planetary influences may then be examined for the most auspicious timing. if the talisman is to be mercurial in character, you may ask: is the planet astrologically favored at the time the talisman is being made? one should attempt it at a time when the sun is in gemini or virgo, for example, or when one of these signs is conjunct the moon. you do not need to be an adept astrologer to discover some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesda

agic and enchantment. the five-pointed star is a symbol used both to invoke and to banish spirits. five symbolizes the transcendence of spirit over nature. it signifies versatility and adventure as well as mediation and intuition. 6. six is represented on the tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quater

WHO ARE THE DRACONIANS

part in a conspiracy centered around the "big lie" that they could exist independently from their creator- the source of the very spiritual essence of life! ironically, this drama unfolded at a "tree [the tree of "knowledge" or literally in the original hebrew language the tree of "da'ath, which means "cunning, which implies knowledge corrupted. now this tree, as all tree do, utterly depended on the sun for its life, however a tree could never hope to become equal to or exist independent from the life-giving rays of the sun, nor from the hydrodynamic cycle which the sun makes possible. true, a tree is illuminated by, and reflects the light of, the sun. in lucifer's case however his mistake was in giving himself all the credit for the light of the creator which reflected through his being

WICCA EIGHT SABBATS OF WITCHCRAFT

weekend. and second, a coven ritual held on halloween night itself, late enough so as not to be interrupted by trick-or-treaters. if the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. another date which may be utilized in planning celebrations is the actual cross-quarter day, or old halloween, or halloween o.s (old style. this occurs when the sun has reached 15 degrees scorpio, an astrological 'power point' symbolized by the eagle. this year (1988, the date is november 6th at 10:55 pm cst, with the celebration beginning at sunset. interestingly, this date (old halloween) was also appropriated by the church as the holiday of martinmas. of all the witchcraft holidays, halloween is the only one that still boasts anything near to popul

yme tells us that 'if candlemas day be bright and clear, there'll be two winters in the year' actually, all of the cross-quarter days can be used as 'inverse' weather predictors, whereas the quarter-days are used as 'direct' weather predictors. like the other high holidays or great sabbats of the witches' year, candlemas is sometimes celebrated on it's alternate date, astrologically determined by the sun's reaching 15-degrees aquarius, or candlemas old style (in 1988, february 3rd, at 9:03 am cst. another holiday that gets mixed up in this is valentine's day. ozark folklorist vance randolf makes this quite clear by noting that the old-timers used to celebrate groundhog's day on february 14th. this same displacement is evident in eastern orthodox christianity as well. their habit of celebra

ate for the celebration of this theme, whether by storytelling, reading, or dramatic re-enactment. for modern witches, lady day is one of the lesser sabbats or low holidays of the year, one of the four quarter-days. and what date will witches choose to celebrate? they may choose the traditional folk 'fixed' date of march 25th, starting on its eve. or they may choose the actual equinox point, when the sun crosses the equator and enters the astrological sign of aries. this year (1988, that will occur at 3:39 am cst on march 20th. a celebration of m a y d a y= by mike nichols 'perhaps its just as well that you won't be here..to be offended by the sight of our may day celebrations--lord summerisle to sgt. howie from 'the wicker man* there are four great festivals of the pagan celtic year and t

three curses of the coranians lifted by the skill of lludd and llevelys. by the way, due to various calendrical changes down through the centuries, the traditional date of beltane is not the same as its astrological date. this date, like all astronomically determined dates, may vary by a day or two depending on the year. however, it may be calculated easily enough by determining the date on which the sun is at 15 degrees taurus (usually around may 5th. british witches often refer to this date as old beltane, and folklorists call it beltane o.s('old style. some covens prefer to celebrate on the old date and, at the very least, it gives one options. if a coven is operating on 'pagan standard time' and misses may 1st altogether, it can still throw a viable beltane bash as long as it's before

ces, and the two equinoxes. in folklore, these are referred to as the four 'quarter-days' of the year, and modern witches call them the four 'lesser sabbats, or the four 'low holidays. the summer solstice is one of them. technically, a solstice is an astronomical point and, due to the procession to the equinox, the date may vary by a few days depending on the year. the summer solstice occurs when the sun reaches the tropic of cancer, and we experience the longest day and the shortest night of the year. astrologers know this as the date on which the sun enters the sign of cancer. this year (1988) it will occur at 10:57 pm cdt on june 20th. however, since most european peasants were not accomplished at eight sabbats of witchcraft get any book for free on: www.abika.com 21 reading an ephemeri

WICCA WITCHCRAFT TODAY

from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the representative of the god or goddess usually stands in the east. this may simply be because the sun and moon rise in the east, because of the position of the altar, or for some unknown reason, since actually the main invocations are towards the north. i have been given no reason for this; but i have an idea that in the old days they thought their paradise lay in the north, as they hold that the northern lights are the lights of their paradise, though this is usually thought of as being u

eing underground, or in a hollow hill. it is worth noting, too, that scandinavian mythology makes the north the dwelling-place of the gods, and that in gaelic myth the south, often camouflaged as 'spain, is evil or hell. presumably, therefore, its opposite, the north, is paradise. i have seen one very interesting ceremony: the cauldron of regeneration and the dance of the wheel, or yule, to cause the sun to be reborn, or summer to return. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordinary business of the cult is done. then the small ceremony is performed (sometimes ca

in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth bring to us the child of promise (1 [1] the sun, thought of as being reborn- it is the great mother who giveth birth to him, it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of the mountains, illumine the land, light up the world, illumin

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

y home. on your young offspring spend your utmost care, and of the early seeds of vice beware; this noble talk you can t commence too soon, expand their virtues, and their follies prune. their youthful minds, like melted wax impress, and heav n s fair image in their souls express (on politics) children must from their parents be removed, tho fondly prized and tenderly belov d; till fourteen times the sun with radiant rays, shall round the world in annual circuit blaze: lest blind partially in youth should wrong those rising minds that to the state belong. tis just, upon emergencies of state, to yield an individual to fate; better a part should perish than the whole, a body s forfeit cannot hurt the soul; the sacrifice, by feeling earthly pain, may greater bliss in future life obtain. blind

watch and guard me, ye mistresses of life and life s creators! dwell ye within me, and forbear to harm me. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 37. 230 sayings of the hindus (from the upanishads) once when yagnavalkya came to the court of king janaka, the king welcomed him with a question. yagnavalkya, what serves as the light for man? the light of the sun, your majesty; for by the light of the sun man sits, goes out, does his work, and returns home. true indeed, yagnavalkya. but when the sun has set, what serves then as his light? the moon is then his light. when the sun has set, o yagnavalkya, and the moon has set, what serves then as his light? the fire is then his light. when the sun has set, o yagnavalkya, and the moon has set, and the

ves then as his light? the fire is then his light. when the sun has set, o yagnavalkya, and the moon has set, and the fire has gone out, what serves then as his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot see his own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light o

hat it is at rest and he is at labour. selections from: edwin a. burtt. the teachings of the compassionate buddha. new york, mentor (mp380, 1955. p.140. from the old testament (ecclesiastes 1) the words of the preacher, the son of david, king in jerusalem. vanity of vanities, saith the preacher; vanity of vanities, all is vanity. what profit hath a man of all his labour wherein he laboureth under the sun? one generation goeth, and another generation cometh; but the earth abideth for ever. the sun also ariseth, and the sun goeth down, and hasteth to its place where it ariseth. the wind goeth toward the south; it turneth about unto the north; it turneth about continually in its course, and the wind returneth again to its circuits. all the rivers run into the sea, yet the sea is not full; unt

h again to its circuits. all the rivers run into the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again. all things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. that which hat been is that which shall be; and that which hath been is that which shall be done: and there is no new thing under the sun. is there a new thing whereof it may be said, see this is new? it hath been long ago, in the ages which were before us. there is no remembrance of the former generations; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after. i the preacher was king over israel in jerusalem. and i applied my heart to seek and search out by wisd

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

s flamel, of martine berthereau, companion of baron jean de chatelet who died about 1645 and of the widow lady afterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultists of today cannot need to be reminded of the great hermetists and theosophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

w. wyn n wes tcott from which, the progeny being depraved, discord will result. simplicius, in his commentary on the 2nd book of aristotle, on the heavens, remarks that pythagoras and his followers claimed to have heard the music of the spheres, to have heard an harmonic sound produced by the motion of the planets, and from the sound to have calculated by numbers the ratio of distance and size of the sun, moon, venus and mercury. 21. to this aristotle objected, but perhaps the difficulty might be solved. in this sublunary sphere, all things are not commensurate, nor is everything sensible to everybody alike. animals can be scented, and their presence definitely known, by dogs when at great distances from them, and when man is in complete ignorance of their existence. some of the ancients t

ber of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most directions to 666, is formed of the mystic words sator, arepo, tenet, opera, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher points out a greek example of magic squares. the names of jesus and mary, and iesous maria have a curious relation. iesous is 10, 8, 200, 70, 400, 200=888. now take maria, 40, 1, 100, 10, 1=152. se

, q=1, 10, 100. and in greek a, i, r, a=1, 10, 100, 1000. according to the canon, of 1897, anonymous work, 32. a vesica piscis (the figure formed by the intersection of two equal circles) whose dimensions are 26 and 15, is a symbol of the hidden rule or canon by which natural laws were represented to initiates in the secret wisdom of the ancient mysteries. the greek gods zeus, jupiter and apollo, the sun god, have the same numerical relation. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott# 33. part four numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter four the individual numerals the monad, one, 1 he number one or the monad has been defined by the mathematician theon of smyrna as the principal and element of numbers, which while

ity, is dissimilarly similar to god, at the highest end of the series. 11. the styx, from its immutable nature. 12. horror, the ineffable, is perfectly unknown and is therefore terrible. 13. void of mixture, from the simplicity of the nature of the ineffable. 14. lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, whic

d these symbols. a later mystic expanded the system into 64 figures; each composed of 6 lines of whole and half lines. with these were associated two diagrams formed of circles, named the river numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott horse, and the writing of lo. these will repay the contemplation of modern occultists. yang, male, is also associated with heaven, the sun, light, and 25 the total of the odd units. yin, female, with the moon, the earth, darkness and the number 30, the total of the even numbers to ten. see sacred books of the east; the yi- king. 48. 49. chapter s even three and a half, 3 1 /2 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott. f. shaw calls attention to the number 3 years as being of mystical importanc

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ese again "a solar world and endless light subsist" this divine light was the object of all veneration. do not think that what was intended thereby was the solar light we know "the inerratic sphere of the starless above" is an unmistakable expression and therein "the more true sun" has place: theosophists will appreciate the significance of "the more true sun" for according to the secret doctrine the sun we see is but the physical vehicle of a more transcendent splendour. some strong souls were able to reach up to the light by their own power "the mortal who approaches the fire shall have light from the divinity, and unto the persevering mortal the blessed immortals are swift" but what of those of a lesser stature? were they, by inability, precluded from such illumination "others" we read

ributed the utterance "who knows himself knows all things in himself" while it is elsewhere suggested that "the paternal mind has sowed symbols in the soul" but such priceless knowledge was possible only to the theurgists who, we are told "fall not so as to be ranked with the herd that are in subjection to fate" the divine light cannot radiate in an imperfect microcosm, even as the clouds obscure the sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the circle of necessity, and the oracles

rom thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica, 143. z. or t. 13 ofusi wish to express my gratitude to professor david biale, who first approached me about preparing these lectures

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

ith respect to this point, consider maharal s explication of rashi s construal (based on a midrashic precedent) 62 of the words and has given it to you (exod 13:11) as it should be in your eyes as if [ke-illu] it were given to you on this day: and similarly the torah is beyond time in accord with the gradation of the torah [we-khen ha-torah hi al ha-zeman le-madregat ha-torah, for time depends on the sun and the movement of the sphere [ki ha-zeman hu toleh ba-shemesh bi-tenu at ha-galggal, and the torah is above [the sun. and with respect to all matters that are beyond time the matter of time is indifferent [we-khol ha-devarim asher hem al ha-zeman kol inyan ha-zeman shaweh, and nothing is in time except for time [we-eino bi-zeman zulat zeman. therefore they said that linear circularity (a

hat is not actually time is the time (et) of the present (attah) that links past and future and thereby provides cohesiveness and coherence to the narrative of history by supplying a beginning, middle, and end, which correspond theologically to creation, revelation, and redemption a narratological conception of history that distinguishes the jewish people from other nations whose time is bound to the sun or the rotation of the sphere81 in an eternal cycle of return that has no beginning or end and, consequently, no possibility for authentic novelty or creativity in the middle.82 the esoteric significance of the scriptural account that links the epiphany at sinai to the third month is to underscore that the temporal modality appropriate to torah, which linear circularity (a)temporal poetics

is light, which cannot be delimited either spatially or temporally, assumes the semblance of independent beings subject to physical laws of space and time. shneur zalman ardently insists, therefore, that in relation to the substance (mahut) and essence (esem) of the infinite, the aspects of place and time are verily nullified in existence [beteilim bi-mesi ut mammash. in the way that the light of the sun is nullified in the sun [ke-vittul or ha-shemesh ba-shemesh. 285 when viewed through this prism, the cosmos (olam) is the concealment (he elem) that reveals the light that cannot be revealed but through concealment.286 menahem mendel, the successor to dov baer, deftly delineated this feature of habad acosmism, reiterating almost verbatim the language of shneur zalman: the root of time come

thought of as an illusion, since the world is not accorded independent ontic status. the playful etymology that links olam and he elem drives home the point that the world is a garment that reveals the light of the infinite (or ein sof) by concealing it, for had the light not been concealed, the world would have been extinguished in the infinite, just as the ray of sunlight is absorbed the orb of the sun.289 just it is meaningless to speak of time prior to creation when contemplating the divine, linear circularity (a)temporal poetics 111 so it is pointless to speak of time when considering what will be after the world is destroyed. we may conceive of time, therefore, as a bridge suspended over an abyss bounded by the nothing-that-is-everything at one end and the everything- that-is-nothing

displays itself by breaking into the middle, inter/posing, inter/rupting, rupturing, creating the semblance of with/out, with/in. to ascertain the intent of this interposition, we need to take into account the concluding remarks on nun, which succeed the comment that the woman is cold and thus needs to be warmed by the male: and why did you include [the double form of nun? as it is written, while the sun lasts, his name will be yinnon (ps 72:17, on account of the double nun, the bent and elongated nun, and he must come to be through male and female. 39 the bahiric text is based on the aggadic decoding of the word yinnon as a 144 chapter four proper name of the messiah.40 scholem surmised that the double nun in yinnon indicates that messianic redemption proceeds from the union of masculine

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ds of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao- thiaf! 5 east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now f

e me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphome

ed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of "i" and "being" one 8 may objectively view the essence of self, manifest its strengths again in the union of flesh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by el

rsary and how the opposer relates to our own self-initiation. the forms of shaitan and how we coommune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative

of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasa

WORKING CEPHALOEDIUM VERSION 1

anifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittariu

d initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and le aping and extension of the phallus; yod is the spermatoon, the solitary boy her mes, the virgin; while nun is the eagle of sexual e

93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is inn

rdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the lig

10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired to a writing mercurial, a sati re upon the

WORKING CEPHALOEDIUM VERSION 2

manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius

and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and leaping and extension of the phallus; yod is the spermatoon, the solitary boy hermes, the virgin; while nun is the eagle of sexual ecst

th 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the robes& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is inn

rdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the lig

10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operation go aright. immediately was the beast inspired to a writing mercurial, a satire upon the fi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden dawn