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THE SUPREME

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kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with

other come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more d

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

to collect what the distortions early introduced by the nations themselves, and afterwards the scorn and aversion of christians have left remaining of heathenism; and to enlist fellow-labourers in the slow task of securing a more solid store of facts, without which a general view of the substance and worth of our mythology is not to be attained (see suppl. chapter il god. in all teutonic tongues the supreme being has always with one consent been called by the general name god. the dialectic varieties are: goth. gu, a.s, o.s, o. fris. god, o.h.g. cot, 0. norse gocf; swed. dan. gud, m.h.g. got, m.l.g. god; and here there is a grammatical remark to make. though all the dialects, even the norse, use the word as masculine (hence in o.h.g. the ace. sing, cotan; i do not know of a m.h.g. goten

komen; iw. 7400, explained in the note, p. 413, as 'devoted to god' though it only means' to-night be (thou) welcome. upper germany has to this day retained the greeting 'gottwilche, gottwillkem, gottikum, skolkuom (staid. 1, 467. schm. 2, 84. i do not find it in romance poems; but the saxon-latin song of the 10th century on otto i. and his brother heinrich has: sid wilicomo bethiu goda ende tni. the supreme being is conceived as omnipresent, and is expected, as much as the host himself, to take the new-comer under his protection; so the sloveny say to the arriving guest' bogh th vsprimi, god receive you^ and we to the parting guest' god guide, keep, bless you' we call it commending or committing one to god, m.h.g. gote ergeben, er. 3598. i compare with these the hail! called out to one wh

lusion to the legend of ermenrich's hoard i (saxo gram. 106. keinh. fuchs clii) 118 gods (see suppl. here was a great wooden pillar erected, and worshipped under the open sky, its name signifies universal all-sustaining pillar. this interpretation appears faultless, when we take with it other words in which the meaning is intensified by composition with irmin. in the hildebrands lied, irmingot is the supreme god, the god of all, not a peculiar one, agreeing in sense with thiodgod, the (whole) people's god, formed by another strengthening prefix, hel. 33, 18. 52, 12. 99, 6. irminman, an elevated expression for man, hel. 38, 24. 107, 13. 152, 11. irminthiod, the human race, hel. 87, 13 and in hildebr^ in the same way i explain proper names compounded with irman, irmin (gramm. 2, 448. and irm

vrat to saturn; the names of the planets are construed quite otherwise, mars by smrto-nos (letifer, mercury by dobro-pan (good lord, or rather bonorum dator, jupiter- by krcde-moc (rex potens, venus by ctitd (cupitor? venerandus 1, saturn by hlado-kt (famelicus, or annonae caritatem afferens. respecting sitivrat i give details at the end of eh. xii. chaptee vii. wuotan, wodan (odinn. the highest, the supreme divinity, universally honoured, as we have a right to assume, among all teutonic races, would in the gothic dialect have been called vodans; he was called in ohg. wuotan, a word which also appears, though rarely, as the name of a man: witotan, trad. fuld. 1, 149. 2, 101-5-8. 128. 158. 161. woatan 2, 146, 152. the longobards spelt it wddan or guodan, the old saxons wuodan, wddan, but in

ollex; avodan was the god of play, and lucky men were said to have the game running on their thumb. we must await further disclosures about the name, its purport, and the superstition lying at the bottom of it (see suppl. i started with assuming that the worship of this divinity was common to all the teutonic races, and foreign to none, just because we must recognise him as the most universal and the supreme one. wuotan so far as we have succeeded in gleaning from the relics of the old religion an idea of his being wuotan is the most intellectual god of our antiquity, he shines out above all the other gods; and tlierefore the latin writers, when they speak of the german cultus, are always prompted to make mention first of mercury. we know that not only the norsemen, but the saxons, thuring

ra. 53% must have been a giant's daughter, who bore to osinn this immortal son (see suppl. chaptee x. fro (feeyr. the god that stands next in power and glory, is in the norse mythology frcijr (landn. 4, 7; with the swedes he seems even to have occupied the third place. his name of itself proclaims how widely his worship prevailed among the other teutonic races, a name sacred enough to he given to the supreme being even in christian times. there must have been a broad pregnant sense underlying the word, which made it equally fit for the individuality of one god, and for the comprehensive notion of dominion, whether sacred or secular: to some nations it signified the particular god, to others the soverain deity in general, pretty much as we found, connected with the proper names zio, zeus, t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women. astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for in

never be parted again and so is goddess of fidelity. as ostara, goddess of spring, she was known among the anglo-saxons and is remembered in the festival of easter as a fertility goddess and bringer of new beginnings. in her role as valfreya, the lady of the battlefield, frigg recalls the northern tradition of warrior goddesses and offers courage to women. hera hera, the wife-sister of zeus, is a the supreme greek goddess of protection, marriage and childbirth whose sacred bird is the peacock. she is a powerful deity of fidelity and is called upon by women seeking revenge upon unfaithful partners. hestia hestia is the greek goddess of the hearth and home, all family matters and peace within the home. she is a benign, gentle goddess and so can be invoked for matters involving children and p

s said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals

a basket. hags are expert shapeshifters and as well as appearing as old women, they may assume the form of lovely maidens, hares, cats, stones and even trees. hecate as well as being a crone goddess, hecate is a goddess of good fortune, especially but not only of sailors and hunters. as goddess of the crossroads, where offerings were traditionally left to call up her blessings, she is regarded as the supreme goddess of witches and witchcraft and is akin to the bone goddess who transforms death into new more perfect life. she can be invoked for all waning moon magic and for rituals for banishing sorrows and bad habits. charges charges are declarations of the powers of the gods or godesses involved in the ritual, and are in themselves empowering and a way of linking the practitioner's own di

ady exists, so can bring greater prosperity and abundance or success and good fortune. it rules marriage, permanent relationships (both business and personal, fidelity, loyalty and male potency in both the human and animal kingdom. ironically, jupiter can lead to excesses, including greed, addictions and obsessions, so it can also be used for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use

ABRAMELIN3

all have not the same powers, thou shalt take heed not to command unto one (spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book where also thou wilt find the symbols of many spirits. but seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

epresents 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 themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with a

the room. this remark is not intended to be a reflection upon this distinguished audience. 16. so then, if nothing is to be really the absolute nothing, we mean that nothing does not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we fi

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

s the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the

ALEISTER CROWLEY ACROSS THE GULF

error then did i regard myself when, looking into my own soul, i saw no longer that perfect stillness. strange was it, even as if one should see a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to

no longer striving to some end unheard-of or impossible, but quietly and patiently living in the enjoyment of my dignities and wealth, even as a man. yet one thing i saw also, that as isis is the lady of all nature, the living; and as osiris is the lord of the dead, so should horus come, the hawkheaded lord, as a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris

ar and a pretender to the sacred wisdom "for this cause am i wrapped ever in a shroud of white starred with the three active colours; these things conceal me, so that he who knoweth me hath passed beyond them" then did the god call us each separately to him, and in each ear did he whisper a secret formula and a word of power, pertaining to the grade to which i had appointed him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole course of the cosmos. for he that is born in the years of the power of a god thinketh that god to be eternal, one, alone. but he t

ALEISTER CROWLEY BOOK OF LIES

k in a sort of anger at myself as a deliberate act of spite towards my readers [6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me (at that time i did book of lies get any book for free on: www.abika.com 6 not realise that there was anything in the o.t.o. beyond a convenient compendium of the more important truths of free masonry) he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said `but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon

hi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradicted, the author being a master of the temple. he thereupon enters into his samadhi, and he piles contradiction upon contradiction, and thus a higher degree of rapture, with ever sentence, until his armoury is exhausted, and, with the word amen, he enters the supreme state. book of lies get any book for free on: www.abika.com 32 [33] 12 kappa-epsilon-phi-alpha-lambda-eta iota beta the dragon-flies io is the cry of the lower as oi of the higher. in figures they are 1001;(9) in letters they are joy.(10) for when all is equilibrated, when all is beheld from without all, there is joy, joy, joy that is but one facet of a diamond, every other facet where

nal interest in the affairs of those whom they serve. an absolute monarch would be absolutely wise and good. but no man is strong enough to have no interest. therefore the best king would be pure chance. it is pure chance that rules the universe; therefore, and only therefore, life is good. book of lies get any book for free on: www.abika.com 52 [54] commentary( kappa-beta) comment would only mar the supreme simplicity of this chapter. book of lies get any book for free on: www.abika.com 53 [55] 23 kappa-epsilon-phi-alpha-lambda-eta kappa-gamma skidoo what man is at ease in his inn? get out. wide is the world and cold. get out. thou hast become an in-itiate. get out. but thou canst not get out by the way thou camest in. the way out is the way. get out. for out is love and wisdom and power

e most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the words of the noblest simplicity, praises the great work; rejoices in its sublimity, in the supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes

ALEISTER CROWLEY BOOK OF THE LAW

34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy

ALEISTER CROWLEY LIBER 777

w g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ce even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<tree of life by turning the serpent of wisdom upside down! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the

helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this

escope of the astronomer to him. if the telescope were destroyed it would make no appreciable difference to the universe which that telescope reveals. it will now be understood that this formula of i a o is a formula of tiphareth. the magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy chapter vi. the master therion, in the seventeenth year of the aeon, has reconstructed the word i a o to satisfy the new conditions of magick imposed by

he principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath from the back of the

st identical. the quality of the irony is the same. both take a perverse pleasure in playing practical jokes on the reader. in one point, above all, the identity is absolute- there is no third name in literature which can be put in the same class. the point is this: in a single sentence is combined sublimity and enthusiasm with sneering bitterness, scepticism, grossness and scorn. it is evidently the supreme enjoyment to strike a chord composed of as many conflicting elements as possible. the pleasure seems to be derived from gratifying the sense of power, the power to compel every possible element of thought to contribute to the spasm. if the theory of reincarnation were generally accepted, the above considerations would make out a strong case. frater perdurabo was quite convinced in one

ns) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they should burst from the magician almost despite himself- so great should be his reluctance<power of these words to awaken the suppressed subconscious libido> to utter them. in fact, they should be the utterance of the god in him at the first onset of the divine possession. so uttered, they cannot fail of effect, for they

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of gills. when we want to travel over soft snow, we have to invent ski; when we wish to exchange thoughts, we must arrange a conventional code of sounds, of knots in string, of magic without tears get any book for free on: www.abika.com 52 carved or written characters- in a word- embark upon the boundless ocean of hieroglyphics or symbols of one sort or another (presently i shall have to explain the supreme importance of such systems; in fact, the universe itself is not, and cannot be, anything but an arrangement of 30 symbolic characters) here we are, then, caught in a net of circumstances; if we are to do anything at all beyond automatic vegetative living, we must consciously apply ourselves to magick "the science and art (let me remind you "of causing change to occur in conformity with

me that the author of the book knew at least as much qabalah as i did: i discovered subsequently more than enough to make it certain without error that he knew a very great deal more, and that of an altogether higher order, than i knew; finally, such glimmerings of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme qabalist of all time "i asked you how to work it" don't be so peevish, querulous, and impatient; your zeal is laudable, but it's wasting your own time to hurry me. well, when you've got this alphabet of numbers (in its proper shape) absolutely by heart, with as many sets of attributions as you can commit to memory without getting confused, you may try a few easy exercises, beginning wi

mit of any kind- and the universe explains itself. how then can opposites exist, as we observe them to do? is it not the very essence of our original sorites that the many must be reducible to the one? they see how awkward this is; so the "devil" of the dualist is emulsified and evaporated into "illusion" what they call "maya" or some equivalent term "reality" for them consists solely of brahman, the supreme being "without quantity or quality" they are compelled to deny him all attributes, even that of existence; for to do so would instantly limit them, and so hurl them headlong back in to dualism. all that of which we are aware must obviously possess limits, or it could have no intelligible meaning for us; if we want "pork" we must specify its qualities and quantities; at the very least

hought. now take a paragraph from an "occult teacher" magic without tears get any book for free on: www.abika.com 116 what's more, i'll give you wheat, not tares; it seems terrifyingly easy for sound instruction to degenerate in to a "pi-jaw" here goes "to don nirmanakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. to reach nirvana's bliss but to renounce it, is the supreme, the final step- the highest on renunciation's path" follows a common-sense comment by frater o.m "all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing what- 40^ weh note:

ugh the dictionary for some other epithet to brick, which shall excite the sense of wonder at the magnificent progress and super-progress- i present the american public with this word- which is supposed to have been made. probably the whole thing is a bluff without a single fact behind it. almost the whole of the hindu psychology is an example of this kind of journalism. they are not content with the supreme god. the other man wishes to show off by having a supremer god than that, and when a third man comes along and finds them disputing, it is up to him to invent a supremest super-god "it is simply ridiculous to try to add to the definition of nibbana by this invention of parinibbana, and only talkers busy themselves with these fantastic speculations. the serious student minds his own bus

ch is 99% an escape-mechanism. the fear of death is one of the bogeys; but far deeper is the root-fear- fear of being alone, of being oneself, of life itself. with this there goes the sense of guilt. the book of the law cuts directly at the root of all this calamitous, this infamous tissue of falsehood. what is the meaning of initiation? it is the path to the realisation of your self as the sole, the supreme, the absolute of all truth, beauty, purity, perfection! what is the artistic sense in you? what but the one channel always open to you through which this light flows freely to enkindle you (and the world through you) with flowers of inexhaustible fervour and flame? and you set up against that this spectre of grim fear, of shame, of qualms and doubts, of inward quakings lest- you are to

ALEISTER CROWLEY MEDITATION

gicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything but the supreme thing, is to wander still further from it- any will but that to give up the self to the beloved is black magick- yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. further, the self surrendered must not be less than the all-self; one must not come before the altar of the most high with an impure or an

ossibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony could cry "not my will, but thine, be done" 81 chapter vii the cup as the magick wand is the will, the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our la

e thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus" but this sword is not for the ordinary magician. for this is the sword flaming every way that keeps eden, and in this sword the wand and the cup are concealed- so that although the being of the magician 92 is blasted by the thunderbolt, and poisoned by the serpent, at the same time the organs whose union is the supreme sacrament are left in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of verses in liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend f

ALEISTER CROWLEY SEPHER SEPHIROTH

ut rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pharaoh (derived from the egyptian for ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonement

ALEISTER CROWLEY TAO TEH KING

e lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic u

ALEISTER CROWLEY THE LAW OF LIBERTY

always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the elixir of immortality "but ecstasy be mine and joy on earth; ever to me! to me" again she speaks "love is the law, love under will" keep pure your

! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- 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! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all d

ALEISTER CROWLEY THE LOST CONTINENT

ed with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ensured a painless death. that none ever returned was taken as proof of the supreme attractiveness of death. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health

old. it was then that the truth was known. ere a blow could be struck, the attacking party vanished; it was instantaneous and complete annihilation. from that moment it was certain that the ruling power in atlas was something* infinitely more awful than the living atla. in order to avoid any possible repetition of such a disaster--for the magicians of the high house knew that any manifestation of the supreme must undo the work of centuries--they gave out that they had become too terrible to look upon, and for the future they always appeared with heavy veils, or rather masks, since for the most part they were carven fantastically by the wearers in their leisure hours. a further alteration was made in the system of government. the head of one of the 'houses of houses' was made supreme: the h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that 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 a

old comment 15. in ii, 16, we find that had is to be taken as 11 (see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subjec

the ethics of the question. nuit is that from which we have come, that to which we must return. evasion of the issue is no more possible than was alternation of the antecedent. from nuit we received this talisman, which conveys our physical identity through the ages of time. to nuit, therefore, we woe it; and to defile any portion of that purest and divinest quintessence of ourselves is evidently the supreme blasphemy. nothing in nature can be misapplied. it is our first duty to ourselves to preserve the treasure entrusted to us "what shall it profit a man if he gain the whole world and lose his own soul" the nature of man is individual. no two faces are identical, still less are two individuals. unspeakable is the variety of form and immeasurable the diversity of beauty, but in all is the

hould emphasize and adorn the expression of the enthusiasm. all strength and all skill should be summoned to fulfil the frenzy, and life itself should be flung with a spendthrift gesture on the counter of the merchant of madness. on the steel of your helmet let there be gold inlaid with the motto "excess" the above indications are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from the brigand and the bully. you give your life on her altar. you make yourself worthy of her by your readiness to fight at any time

e in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me" the old comment 61. practical and literal; yet it may be doubted whether "to lose all in that hour" may not refer to the supreme attainment, and that therefore to give one particle of dust (perhaps the ego) or the central atom hadit, her complement, is the act to achieve (for 'dust' see liber 418) the new comment this ritual has been thoroughly worked out as an official instruction of a'.a. liber nv, sub figura xi, see equinox i, vii, page 11. al i,62: at all my meetings with you shall the priestess say-and her

in enjoyment, he finds life easy, and submits. deprive him of pleasure, of ecstasy, and his mind begins to worry about the way in which he is exploited and oppressed. very soon he begins furtively to throw bombs; and, gathering strength, to send his tyrants to the gallows. al i,64 "i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky" the old comment 64. the supreme affirmation. al i,65 "to me! to me" the old comment 65. the supreme adjuration. al i,65 "the manifestation of nuit is at an end" the old comment 66. the end. the second chapter al ii,1 "nu! the hiding of hadit" the old comment 1. as had, the root of hadit, is the manifestation of nuit, so nu, the root of nuit, is the hiding of hadit. the new comment we see again set forth the complemen

ALEISTER CROWLEY THE OTO GNOSTIC MASS

, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--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 who

ALEISTER CROWLEY THE QABALAH

o 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1248 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.49 for how can one proceed from the 2 to the 0? 120 is also u, a very important name of god.50 124. du, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabbis because their consciences were not clear. samael fulfil

es with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8) 8 as mercury, intellect, the ruach, microprosopus, the redeeming son in its

as mercury, intellect, the ruach, microprosopus, the redeeming son in its most material form. 811. iaw (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a. the number nine is sacred, and attains the summits of philosophy, zoroaster.59 scholion b. nine is the best symbol of the unchangeable one, since by whate

t himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.78 78 [lat. may the lord our god, who gave us the supreme science, be blessed] liber lviii 44 we may now return to frater p. s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration very difficult from the early days of practice when twenty minutes in the morning and again in the evening suf

ALEISTER CROWLEY THE SWORD OF SONG

y thesis on your book s being torn to pieces by knowledge: nor invoke the shade of my own boyhood s agony. 675 soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back not so very far! 680 two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 685 nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dea

akable of a phenomenon so portentous? in scene ii. we have another taste of kent s gentlemanly demeanour; let our conventionalist interpreters defend this unwarrantable bullying if they dare! another might be so gross, so cowardly; but not our greatest poet! a good portion of this play, as will be shown later, is devoted to a bitter assault upon the essentially english notion that the pugilist is the supreme device of the creator for furthering human happiness (see cashel byron s pro-fession for a similar, though more logical and betterworded, attack) coarse and violent language continues to disgrace lear s follower; only gloucester, the unconscionable ass and villian of scene i, has a word to say in his defence. in scene iii. we have a taste of edgar s quality. had this despicable youth t

patible; karma, rebirth, providence, prayer, sacrifice, baptism, there is room for all. on the old and, i hope, now finally discredited hypothesis of an infinite being, the supporters of these various ideas, while explicitly affirming them, implicitly denied. similarly, note that the qabalistic idea of a supreme god (and innumerable hierarchies) is quite compatible with this theory, provided that the supreme god is not infinite. now as to our weapons. the more advanced yogis of the east, like the nonconformists at home, have practically abandoned ceremonial as idle. i have yet to learn, however, by what dissenters have replaced it! i take this to be an error, except in the case of a very advanced yogi. for there exists a true magical ceremonial, vital and direct, whose purpose has, however

irect, whose purpose has, however, at any rate of recent times, been hopelessly misunderstood. nobody any longer supposes that any means but that of meditation is of avail to grasp the immediate causes of our being; if some person retort that he prefers to rely on a glorified redeemer, i simply answer tycarb 82 that he is the very nobody to whom i now refer. meditation is then the means; but only the supreme means. the agony column of the times is the supreme means of meeting with the gentleman in the brown billycock and frock coat, wearing a green tie and chewing a straw, who was at the soir e of the carlton club last monday night; no doubt! but this means is seldom or never used in the similar contingency of a cowelephant desiring her bull in the jungles of ceylon. meditation is not with

itual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the ele

ALEISTER CROWLEY EQ I 1

ing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. 11 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of disunion, all error, schisms, and systems are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret

th the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its

ALEISTER CROWLEY EQ I 5

arrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able

also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.12 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of fi9nity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability. for how can one proceed from the 2 to the 0? 120 is also on, a very important name of god. 124. odn, eden. 131. smal, satan so-called, but really only samael, the accuser of the 120 brethren. unpopular with the rabbis because their consciences were not clear. samael ful

ay itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wanderings of shaun" 106 777 "vide supra" 800. ashth, the rainbow. the promise of redemption (8- 8 as mercury, intellect, the ruach, microprosopus, the redeeming son- in

y, intellect, the ruach, microprosopus, the redeeming son- in its most material form. 811. iota alpha omega (greek numeration. 888. jesus (greek numeration. 913. brashith, the beginning. see "a note on genesis" this list6 will enable the student to follow most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments by which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion alpha "the number nine is sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by

his thin volume. this but bony- nor could sweeter marrow be found elsewhere. the volume has, i am afraid, an unfortunate horoscope, owing no doubt to some affliction in virgo, with no correspondingly strong influence from the house of taurus. let use leave it at that. george raffalovich. babes of the abyss! behold form without soul! of womanhood (philosophical weininger-womanhood) ether archer is the supreme expression. she is passion rebours; l -bas in excelsis. one can imagine her writhing away from even the infamies and hysterics of canon docre; or, having won her broomstick, declining to go to the sabbath. hers is the glass fruit of murano, with its tinkling bells; hers that obscene chastity which blasphemes love and holds the candle to vice. hers is the prudery and respectability whic

ALEISTER CROWLEY EQUINOX EQ I 1 2

r mystic process, one would have to read the newspaper. 11.20. this completes my half-hour of asana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely to meditation. but not for me! i'm no pratyeka-buddha; a dhamma-buddha every inch of me![a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way. ed. i now take a few minutes "off" to make "considerations. i firmly believe that the minutest dose of the elixir would operate as a "detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still w

0. 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 sleepy chinese god. no reason for it, lord knows! i can't make up my

e vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to

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

e written the words,"post lux crucis annos patebo. so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life the true life that is union 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 surp

. surely, indeed, it is a lack of faith, a pandering to the time-illusion and so forth. yes, no doubt it is all magically wrong, even magically absurd; yet, though i see the snare, i deliberately walk into it. i suppose i shall be punished somehow good! there's the excuse i wanted. fear is failure: i must dare to do wrong. good! 7.50. it has just occurred to me that this waiting and watching is the supreme magical strain. every slight sound or other impression shocks one tremendously. it is easy enough to shut out sounds and such when one is concentrating in active magic: i did all my early evocations in chancery lane. but now one is deliberately opening all the avenues of sense to admit adonai! one has destroyed one's own magic circle. the whole of that great building is thrown down. th

ALEISTER CROWLEY EQUINOX EQ I 2 2

the sign of asi towering. i give the sign of apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swart abyss. i match &c. 328 da th i am insane. my reaso

ALEISTER CROWLEY EQUINOX EQ I 2

pection 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 surely standardised. it is not even a question of reasonable limits: of two samples apparently alike one may be fifty times st

can sit motionless for hours without any message from his body reaching and so disturbing his brain. let him include in his accomplishments paranayama, control of the breath and of the vital nervous currents which react in sympathy with it. let him then exalt to the utmost his soul by the appropriate ritual of ceremonial magic; and when by this means he has most thoroughly identified himself with the supreme, let him, as that supreme one, continue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then

is fact. ii. let then the student contradict every vision and refuse to enjoy it; first, because there is certainly another vision possible of precisely contradictory nature; secondly, because though he is god, he is also a man upon an insignificant planet. being thus equilibrated laterally and vertically, it may be that, either by affirmation or denial of all these things together, he may attain the supreme trance. iv. the result i. trance is defined as the ek-stasis of one particular tract of the brain, caused by meditation on the idea corresponding to it. ii. let the student therefore beware lest in that idea be any trace of imperfection. it should be pure, balanced, calm, complete, fitted in every way to dominate the mind, as it will. even as in the choice of a king to be crowned. 198

ii. let the student therefore beware lest in that idea be any trace of imperfection. it should be pure, balanced, calm, complete, fitted in every way to dominate the mind, as it will. even as in the choice of a king to be crowned. 198 iii. so will the decrees of this king be just and wise as he was just and wise before he was made king. the life and work of the mystic will reflect (though dimly) the supreme guiding force of the mystic, the highest trance to which he has attained. yoga and magic i. yoga is the art of uniting the mind to a single idea. it has four methods. gnana-yoga. union by knowledge. raja-yoga. union by will. bhakta-yoga. union by love. hatha-yoga. union by courage. add mantra-yoga. union through speech. karma-yoga. union through work. these are united by the supreme me

union through work. these are united by the supreme method of silence. ii. ceremonial magic is the art of uniting the mind to a single idea. it has four methods. the holy qabalah. union by knowledge. the sacred magic. union by will. the acts of worship. union by love. the ordeals. union by courage. add the invocations. union by speech. the acts of service. union through work. these are united by the supreme method of silence. 199 iii. if this idea be any but the supreme and perfect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to gossip and incurable idleness, according to the nature of the failure. let then the student understand all these things and combine them in his art, uniting them by the supreme method of s

ALEISTER CROWLEY EQUINOX EQ I 3 2

es, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee

freedom of the gospel; the unsullied glory of god; and the yoke of the law, respectively. now all kneel down and the higher is again invoked. postulant is fixed in tiphereth and looking up to kether. he again rejoices that he hath been crucified. justice ariseth and taketh from him his kether-wand and ankh, and his own hands put the chain upon his neck, the symbol of earth and burial therein; and the supreme hour of apophis is upon him, as it is written "eloi, eloi, lamma sabacthani" also this chain of earth refers to the great renunciation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point

elming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here again existence, as the world mystery, became to him the supreme riddle of the human sphinx; and in his strivings to read it, in his doubts, which minerva -like sprang from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next rit

from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it

imb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater independence by refusing to look at the clouded summit of the mountain whilst the lower slopes were unclimbed. instead he said to himself, the next step is god to me, ay! god, and very god of very god: there is no other god than he.30 thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer 235 hod, the splendour of the

cases hostility to prayer would prove more fruitful than devotion to it. he who believes in denying and blaspheming god will attain to the divine vision of adonai as speedily as he who believes in praying to him and worshipping his holy name; so long as he "enflame" himself with blasphemy and denial. it is the "will" 245 to accomplish, to conquer and overcome, which in both cases carries with it the supreme reward, and not the mere fact of denying or believing, which are but instruments towards this end. but, be it well remembered! this mystery of the equivalence of all symbols, good and evil, is only true in da th and from da th. one man may fell a tree with an axe, another may saw it down, another dig it up, another burn it down, another wash it out of the earth by water, blast it by po

ALEISTER CROWLEY EQUINOX EQ I 3

each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the curcurbite on the dead head. second, of those of water to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the air to act on the distillate; and lastly, those of the earth to act on th

ALEISTER CROWLEY EQUINOX EQ I 4 2

ut one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond which we can no more progress than we can beyond the equilibrium set forth as the ultimate end by gustave le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the s

types every possible sensation, our words making a visible emblematic procession before his eyes, and every perception of whatever sense becoming tangible to him as form and audible as music. 271 the buddhist there never was a face as fair as yours, a heart as true, a love as pure and keen. these things endure, if anything endures. but, in this jungle, what high heaven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape

sh. no more" the three then departed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing to the doo

real point. an illusive spring in the primo-genial fermentation of 'fee-no-me-non' in this typo-cosmy apparent to the sense which you call 'de vurld" with this, and promises of oceans of blissful reality from the highest eternality of ultimate ecstasy, he bade me sit in a chair and blow alternately through my nostrils; and, if i had faith, so he assured me, i should in six months' time arrive at the supreme stage of the highest in the infinite ultimatum, and should burst as a chance illusively fermented bubble in the purest atmosphere of the highest reality. the next occasion on which i saw the mahatma was at a business meeting of his disciples held at 60, south audley street. his holiness called them tiger-cubs, nevertheless seldom have i seen such a pen full of sheep. a man from ilfraco

is no less than 2,300 miles distant. and yet in this tiny island we find proofs of very high civilization, and it is curious that dr. churchward has not mentioned the numerous hieroglyphics found there concerning which a very full account is given in the smithsonian reports of 1889. after these came another exodus, carrying with it the lunar and solar mythos, and horus became under varying names the supreme world-god, and his four sons, or emanations, the four quarters. it is impossible here to enter into the numerous entrancing speculations that dr. churchward draws, or to give any adequate idea of the vast number of proofs that he marshals to convince us- they are quite bewildering. in fact, they completely reverse our conception of polytheism; for it is we who are the idolators, and no

ALEISTER CROWLEY EQUINOX EQ I 4

aimed: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear, address, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the u

the so-called law of cause and effect in the moral and physical worlds. 33 the four shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are the

to obtain stability of mind in one whose body is ever leaping from land to water like a frog; with such, any sudden influx of illumination may bring with it not enlightenment but mania; there fore it is that all the great masters have set the task of courage before that of endeavour.57 he who "dares" to "will" will "will" to know, and knowing will keep silence;58 for even to such as have entered the supreme order, there is not way found whereby they may break the stillness and communicate to those who have not ceased to hear.59 the guardian of the temple is adonai, he alone holds the key of the portal, seek it of him, for there is none other that can open for thee the door. now to dare much is to will a little, so it comes about that though hatha yoga is the physical yoga which teaches th

this mystic union which is brought about by the hatha yoga and the raja yoga exercises the conditions necessary are: 1 "yama" non-killing (ahinsa; truthfulness (satya; non-stealing (asteya; continence (brahmacharya; and non-receiving of any gift (aparigraha. 2 "niyama" cleanliness (s'ancha; contentment (santosha; mortification (papasaya; study and self surrender (sw dhy ya; and the recognition of the supreme (i's'wara pranidh n. 3 "a'sana" posture and the correct position of holding the body, and the performance of the mudras. 78 4 "pr n y ma" control of the pr na, and the vital forces of the body. 5 "praty h ra" making the mind introspective, turning it back upon itself. 6 "dh ran" concentration, or the "will" to hold the mind to certain points. 7 "dhy na" meditation, or the outpouring of

nas. 5. earth. the five tatwas. 74 besides the 72,000 nerves or veins there are often 101 others mentioned. these 101 chief veins each have 100 branch veins which again each have 72,000 tributary veins. the total (101+ 101 x 100 x 100 x 72,000) equals 727,210,201. the 101st is the sushumn. yoga cuts through all these, except the 101st, stripping away all consciousness until the yogi "is merged in the supreme, indescribable, ineffable brahman" also see "gheranda sanhita" p/ 37. the n^adis are known to be purified by the following signs (1) a clear skin (2) a beautiful voice (3) a calm appearance of the face (4) bright eyes (5) hearing constantly the n da. 75 the sushumn may in more than one way be compared to prometheus, or the hollow reed, who as the mediator between heaven and earth trans

sanhita" chap. iv, 38- 40. 109 "hatha yoga pradipika" p. 62 "shiva sanhita" chap. iv, 45- 47. again this is the union of shiva and shakti, and that of the solar and lunar pingala and ida by means of the sushumn- the path of the gods. 110 "shiva sanhita" chap. iv, 76-81. between the ganges and the jamuna there sits the young widow inspiring pity. he should despoil her forcibly, for it leads one to the supreme seat of vishnu. you should awake the sleeping serpent (kundalini) by taking hold of its tail..111 as a special form of kumbhaka is mentioned, most probably this mudra is but one of the numerous pr n y ma practices, which we shall deal with shortly. 11 "the vajroli-mudra" in the "shiva sanhita"112 there is a long account of this mudra in which the god says "it is the most secret of all

ALEISTER CROWLEY EQUINOX EQ I 6 2

ht will, thou who hast brought unto us the divine seeds of self-knowledge- we, the humble servants of the children of thy voice, we call on thee to lead us out of our ignorance! chorus of three other probationers. we call thee, o thrice holy! first probationer. o thou, divine worker! master of all that is divine! herald of all that is coming! builder of our house! holy art thou, thou that knowest the supreme mysteries! chorus. we call thee, o thrice holy! first probationer. o thou, all good, we call thee! virgo. 1["rising] not good alone, brethren! but all complete in the perfect equilibrium. fr. gemini. ay, the balance must be kept even. sister, let us invoke the lord of knowledge! virgo. he gave unto you, children of his voice, the 98 power of the making of fair things. sing ye unto your

ALEISTER CROWLEY EQUINOX EQ I 6

all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely 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 light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered asana, and obtained much definite success in the me

onsuming fire of my sight has burnt itself out to blindness, and in my mouth is only the savour of an infinite kiss. the moist earth burns my lips; my fingers search down about the roots of the grass. the life of earth itself is my life: i shall be glad to be buried in the earth. let my body dissolve into hers, putrefy in her reviving limbeck. he never loved who let them case him in a coffin from the supreme embrace. it is from the earth, bride of the sun, that all bodily strength derives. it is no figure that antaeus regained all his force when he touched earth. it is no pedantry and folly of the hindus, who (fearing bodily lust) isolate their acolytes from earth, no futility their doctrine of prana and the tamo-guna. 109 it is not mere faith healing, this hygiene of father kneipp, and hi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s enable men to become fully self-conscious and self -reliant in the occult sense, and to become creators through perfected knowledge- 100- initiation, human and solar copyright 1998 lucis trust at the third initiation "the secret of fohat" is given to him, and then the mystery of the threefold body of the triple logos is his, and the why of the phenomena of the dense liquid and gaseous bodies of the supreme being is enfolded before his amazed vision. the two secrets previously imparted, and the knowledge which they gave having been utilised, the initiate is now in a position to profit by this greater revelation, and to understand somewhat the following facts: 1. the creative process of thought form building. 2. the transmission of energy from the ego to the physical body via the force cen

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is the vehicle through which a great cosmic entity, the solar logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of his nature. back of this design lies a yet more esoteric and ulterior purpose, hid in the will consciousness of the supreme being, which perforce will be later demonstrated when the present objective is attained. the dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic entity whose body

ting through the matter of the forms (the primordial ray and the divine ray, and we know it as that which in some occult manner links the system up with its cosmic centre. in a manner inconceivable to us the first logos brings in the influence of other constellations. when this first aspect is better understood (in the next mahamanvantara) the work of the seven rishis of the great bear,65(57) and the supreme influence of sirius will be comprehended; in this present manifestation of the son, or of the vishnu aspect, we are concerned more closely with the pleiades and their influence via the sun, and, in relation to our planet, via venus. this subject of the first logos, manifesting only in connection with the other two in the system, is a profound mystery, which is not fully understood by e

alogy in the fact that the devas of the fourth ether will be soon swinging into recognised utility and that in the sixth subrace the deva evolution will be exceedingly prominent. the fourth plane is the plane of at-one-ment for certain deva and human units, and certain groups (the fourth creative hierarchy and the sixth deva hierarchy) have a pronounced karma to work out together. one can now see the supreme importance of the human hierarchy, the fourth in this sequence of planes and ideas. second cosmic plane..seven cosmic logoi. fourth cosmic plane..seven rishis of the great bear- 253- a treatise on cosmic fire copyright 1998 lucis trust second solar plane..seven heavenly men. fourth solar plane..s.even centres of the seven heavenly men in the fourth cosmic ether. fourth subplane of the

m of force has most interesting correspondences which can be worked out by the intuitive student. some hints may here be given. this channel of threefold energy has itself three points of supreme interest, which (to word it so as to convey sense to the interested) may be regarded as: 1. the basic centre at the extreme lowest point of the spine. 2. the alta major centre at the top of the spine. 3. the supreme head centre. it is, therefore, a miniature picture of the whole evolution of spirit and matter for, 1. the lowest centre corresponds to the personality, 2. the middle centre to the ego, or the thinker, 3. the supreme head centre to the monad. in the evolution of the fires of the spine, we have a correspondence to the sutratma with its three points of interest, the monadic auric egg, it

hich must be bridged between the triple lower man and the egoic body, or between the mental unit on the fourth subplane of the mental plane and the solar angel on the third subplane. though we are told that the permanent atomic triad is enclosed in the causal periphery, nevertheless, from the standpoint of consciousness there is that which must be bridged. again, between the alta major centre and the supreme head centre, exists another gulf a correspondence to the gulf found between the plane of the ego and the lowest point of the triad, the manasic permanent atom. when man has constructed the antaskarana (which he does during the final stages of his evolution in the three worlds) that gulf is bridged and the monad and the ego are closely linked. when man is polarised in his mental body, h

forces and the "shaktis" of the hindu philosophy. the secret doctrine says that: the six are the six forces of nature. what are these six forces? see s. d, i, 312. a. they are types of energy. b. they are the dynamic quality or characteristic of a planetary logos. c. they are the life force of a heavenly man directed in a certain direction. these "shaktis" are as follows: 1. parashakti literally, the supreme force, energy and radiation in and from substance. 2. jnanashakti the force of intellect or mind. 3. ichchhashakti the power of will, or force in producing manifestation- 792- a treatise on cosmic fire copyright 1998 lucis trust 4. kriyashakti the force which materialises the ideal. 5. kundalini shakti the force which adjusts internal relations to the external. 6. mantrikashakti the fo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

lf, or upon the world of cause) and the brain, which is the receiving plate upon which the seer can impress his "pure knowledge" using the mind as an interpreter and transmitting agency. 21. all that is exists for the sake of the soul. man in his arrogance should not take this sutra to mean that all that is created exists for him. the sense is much wider than this. the soul referred to is that of the supreme being of which the soul of man is but an infinitesimal part. man's tiny world, his small environment and contacts, exist for the sake of the experience they bring him and the final liberation they bring about; he is the cause of their manifestation and they are the result of his own thought power. but around him and through him is to be found that greater whole of which he is a part, a

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

s in turn supernatural to that which precedes it. in this sense life is supernatural to the inorganic; reflective comprehension in thought is supernatural to naive unreflective perception; the religious attitude, with acknowledgement of divine purpose, is supernatural to the ethical attitude in social affairs. for those who reach this highest stage, as they deem it, the religious attitude affords the supreme exemplar of the supernatural. it is distinctive of the spiritual man."12(23) and, he adds most beautifully and most appositely, as far as our subject is concerned, that "the stress for us is on a new attitude, for it is this that is, as i think, emergent. hence we may speak of a new 'vision' and a new 'heart' capable of a higher and richer form of joy."13(24) in dr. hocking's notable b

lopment, but which later, through proper meditation, enables him to orient himself towards the soul, as detached from the mechanism, and thus, therefore, towards a new state of awareness of being. the relation of the soul to the oversoul is that of the part towards the whole, and it is this relation and its consequent recognitions, which develop into that sense of oneness with all beings and with the supreme reality to which the mystics have always testified. its relation to the human being is that of the conscious entity towards its medium of expression; of the one who thinks, towards the instrument of thought; of the one who registers feeling, towards the field of sensuous experience, and of the actor, towards the physical body the sole means of contact with that particular field of acti

nity. dualism has given place to unity. this is the way of union. the integrated personality has been transcended through an ordered process of soul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind principle. in an ancient book of the hindus, the bhagavad gita, these significant words are found "self is the friend of self for him in whom the sel

ged and changeless majesty, veiled indeed from hasty and scornful eyes but ever increasingly apparent to earnest unbiased seekers. according to plotinus, the act of contemplation which essentially constitutes the life of every individual and that of mankind as a whole, ascends gradually and by a natural and inevitable progression from nature to soul, from soul to pure intellect, from intellect to the supreme 'one. if this be so, the present preoccupation with psychic or quasi-psychic matters of the more advanced representative of western thought and science, may or rather must sooner or later be succeeded by an equally serious attention to matters of higher and even of highest import."19(54) thus it will be seen that the claims made for meditation are very high, and the weight of the testi

is atma."10(122) the yogi, or the one who has achieved union (for yoga is the science of union) knows himself as he is in reality. he finds, when ignorance gives place to transcendental awareness, that he is identified with brahma, the eternal cause, the one and the alone. he knows himself to be, past all controversy, god god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (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

ld 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 (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and illumines all."11(123) father mar chal tells us that the. ps

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

d sometimes in its purest form) in the humblest peasant. words of wise counsel fall from the lips of the illiterate, and a knowledge of god and a belief in the soul's immortality are discovered to be latent in the hearts of the most unlikely and oft of the most sinful. but when the highly evolved and the most intelligent of the race discover in themselves the divine flame, and awaken the power of the supreme controller, seated at the heart of their being, they are very apt to place themselves in a higher category than other people, and to classify those who do not have their mental grasp of the differentiations of the evolutionary development as differing so widely from them as not to deserve the name of sons of god. they regard all not working in mental energy as lacking souls and hence a

working with their kind. their attributes and qualities bring to them those who resemble them; they do not work in such loneliness and their work is more outwardly successful, though not always so. it must be remembered that all work, in the sight of the great ones, is of equal importance. for those souls who are at the stage where a home or office provides sufficient experience, that is for them the supreme effort; their attempt to work is- on its own level- as great an achievement as to fulfill the destiny of a christ or a napoleon. forget this not and seek to see life truly and not with its distinctions- men-made and dangerous. a disciple who has not yet the fuller vision of a more trained worker and who is only just learning the abc of public work may, with all his failures and dense s

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

fttimes delayed in its fruition by the ill-timed and ill-judged efforts of the earnest follower of the great lord. above all else the work is handicapped by the personality reactions of the leaders of the groups dedicated to esotericism. all personality reactions are, in the majority of cases, based upon emotion of some kind or another. personal ambition, the desire (sometimes unrecognised) to be the supreme authority in a particular group, fear of interlopers and of terminologies (expressing identical truths, and jealousy of other leaders, plus a sincere though foggy and deluded interpretation of truth, are a great detriment to the cause of the hierarchy. and everywhere these things are to be seen! the seat of all this trouble is to be found in the desire-feeling-emotional body, and in an

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tch with me one little hour until the dawn! so many sought my crib at bethlehem heeding a voice and following a star, but only simon walked to calvary it was too far. h. le gallienne. reprinted with the kind permission of the new york times and the author. chapter one introductory remarks on initiation key thought "there is a human desire for god; but there is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the divine mystery. god needs man. it is god's will not only t

cis trust first, that the individual, as an individual, is of value. this was a truth which the general eastern doctrine of rebirth had tended to negate. time was long; opportunity would endlessly recur; the evolutionary process would do its work. let mankind therefore drift as a whole with the tide, and eventually all would be well. hence the general attitude of the east was failure to emphasise the supreme value of any individual. but christ came and emphasised the work of the individual, saying "let your light so shine before men, that they may see your good works."9 second, the opportunity was presented to the race as a whole to take a tremendous step forward, to undergo the "new birth" or take the first initiation. this we shall deal with in our next chapter. the third concept which w

seek to do three things. first, we shall endeavour to realise that christianity is the flower and the fruitage of the religions of the past, being the last to be given out, with the exception of the mohammedan religion. we have seen that the emphasis of the christian religion has been laid upon the unit in the human family, and also upon the unique mission of christ himself. christ came to teach the supreme value of the individual, as i have already indicated in the previous chapter.1 it would appear that the emphasis laid by the followers of mohammed upon the fact of god, the supreme, the one and only, was in the nature of a balancing pronouncement, coming forth as it did in the fifteenth century, in order to safeguard man from forgetfulness of god, as he drew nearer to his own latent an

ace that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousne

83- from bethlehem to calvary copyright 1998 lucis trust love of god. perfected, serving and with a full knowledge of his mission, christ now enters into the period of active work which must precede the next initiation, that of the transfiguration. chapter four the third initiation: the transfiguration on a high mountain key thought arjuna said "the word which thou hast spoken through love of me, the supreme mystery named the oversoul through it my delusion is gone "for the birth and the passing of beings have been heard by me at length from thee, whose eyes are lotus petals; i have heard also of the great spirit, which passes not away "so i would see that self as it has been spoken by thee, mighty lord; that divine form of thine, o best of men "if thou thinkest it can be seen by me, lord

point out that this is astronomically true and not simply a pronouncement of the astrologers. the symbol which stands for the zodiacal sign leo, is the lion. this sign is the symbol of individuality, and under its influence the race arrives at self-consciousness and men can function as individuals. christ, in his teaching, emphasised the significance of the individual and in his life demonstrated the supreme value of the individual, his perfecting, his service and- 113- from bethlehem to calvary copyright 1998 lucis trust his ultimate sacrifice in the interests of the whole. the constellation aquila is always regarded as interchangeable with the sign scorpio, the serpent, and it is therefore frequently used in this connection when considering the fixed cross of the cosmic saviour. scorpio

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

period of lives, there comes a capacity to make a soul contact along one line of endeavor, but not the capacity to be in contact with the soul. this is facilitated by the fact that the artist for many lives comes under the influence of one particular personality ray. hence the occult paradox stated above, which warrants the attention of artists. another factor upon which failure is often based is the supreme conceit and ambition of many artists. there is the ability to excel in some field and, in that one particular, to evidence greater capacity than the average man. but there is not the ability to live as a soul and the vaunted excellence is only in one direction. there is- 153- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust frequently no life d

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ike the christ who (apparently) departed. he will not be a "man of sorrows; he will not be a silent pensive figure; he will be the enunciator of spiritual statements which will not necessitate interpretation and receive the wrong interpretation, because he will be present to indicate the true meaning- 31- the reappearance of the christ copyright 1998 lucis trust he has been for two thousand years the supreme head of the church invisible, the spiritual hierarchy, composed of disciples of all faiths. he recognises and loves those who are not christian but who retain their allegiance to their founders the buddha, mohammed and others. he cares not what the faith is if the objective is love of god and of humanity. if men look for the christ who left his disciples centuries ago, they will fail t

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

i mean? i question it. have you any true idea of what is intended by these two words? i doubt it. white magic is realistically the- 22- the destiny of the nations copyright 1998 lucis trust power of the trained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the hea

sorbed into the water-pot carried on the shoulder of aquarius in the symbol which is distinctive of this sign, for aquarius is the water-carrier, bringing the water of life to the people life more abundantly. in the aquarian age, the risen christ is himself the water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head of the spiritual hierarchy, meeting the need of the thirsty nations of the world thirsty for truth, for right human relations and for loving understanding. he will be recognised this time by all and in his own person will testify to the fact of the resurrection, and hence demonstrate the paralleling fact of the immortality of the soul, of the spiritual man. the emphasis during the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

process of precipitation whereby the impression is enabled eventually to take tangible form. in the above exegesis i have given you much food for thought in connection with telepathic possibilities; it all fits into the theme of world service as it is to be applied in the expansion of the human consciousness on a large scale. this is one of the major tasks of the new group of world servers. viii. the supreme science of contact it would be useful if you attempted to master and to assimilate what i have to impart anent the three great sciences which form the three modes of expression of what we might term the supreme science of contact. these three sciences are all equally interdependent and all related to the art of responsiveness. they are: its three inter-dependaent modes of expression 1

mena and their related reactions are, to sanat kumara, what a day's experience and reactions or the current life experiences are to the intelligent man only vastly more enveloping and comprehensive. there were a number of points to which i did not refer then, but which i would like to take up now in the interests of clarity and understanding. i have called this science of rapport and of reaction, the supreme science of contact. that is essentially what it is. the reaction to this contact, whether cosmic as in the case of sanat kumara, or planetary as in the case of the members of the hierarchy, is nevertheless limited and circumscribed (from the point of view of the informed aspirant, is responsible for the creation of karma or the setting in motion of causes which must unalterably have th

quirements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. this emphasises the sentimental aspect and signifies to the majority, very largely, simply the sentimental and emotional aspect, which is entirely of an astral nature. pure reason, which is the supreme characteristic of the members of the hierarchy, will ever express itself in right action and right human relations, and that will manifest when present what love in reality is. pure love is a quality or effect of pure reason. the pure reason of the hierarchical response is needed for the grasping and the comprehension of the purpose as it works out through the plan sponsored at any one

hy with power if it so choose. i am again bringing these things to your attention as aspirants and disciples, but from an angle different to those in my earlier writings. the responsibility of impressionability, of telepathic registration and of invocative appeal is very great; hence what i have written here. xii. relation of the human to the hierarchical centre true telepathic rapport is part of the supreme science of contact and has peculiar and definite reference to humanity. many different terms might be used in the effort to convey some understanding of this subtle, subjective mode of relationship, and i have used among others the following: 1. the science of contact. 2. the science of impression. 3. the science of invocation and evocation. 4. the science of relationship- 47- telepath

ships and the interdependence of many allied factors. this interdependence emerges acutely the higher one progresses into the scheme of correspondences. eventually, a point of fusion is reached. xv. inter-planetary and extra-planetary relationships the subject of the etheric body of all forms and of the etheric body of the planetary logos is necessarily of major importance in any consideration of the supreme science of contact. it is this concept of sensitive contact which i seek to emphasise as we study the three points or the three basic concepts outlined in the preceding section. all such terms as planes, groups, creative hierarchies, and centres are simply word modes of inferring relationship, interplay and mutual impression between the beings or the lives who make up the sum total of

lla; the initiate is essentially a blend of scientific and religious training; he has been re-oriented to certain phases of divine existence which are not yet recognised by the average human being. i am endeavouring to make clear to you the basic synthesis underlying all manifested life upon our planet, and also the close interplay or relationship which forever exists and expresses itself through the supreme science of contact or of impression. the three great centres are in close relationship at all times, even if this is not yet recognised by the intelligent disciple; an unbroken series of impressions is ever present, relating one centre to another and bringing about an evolutionary unity of objective, and developing (with exceeding rapidity at this time) a secondary science, that of inv

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

gy which are present upon the involutionary arc. it is for this reason that a study of the zodiac in connection with the subhuman kingdoms of nature is not as yet possible. virgo is, therefore, the cosmic mother because she represents cosmically the negative pole to positive spirit; she is the receptive agent where the father aspect is concerned. in a previous solar system, this matter aspect was the supreme controlling factor, just as in this solar system it is the soul or the christ principle which is of paramount importance. virgo is, from certain angles, quite the oldest of all the signs, which is a statement i am quite unable to prove to you. in that first system, the faint symptoms (if i may use such a word) of the duality which is a proven fact in this system are to be found, and th

od of the waters. when the "waters break and are carried away" the mother gives birth to the son and that individual spiritual entity then stands free. i would ask you to ponder upon this point. these two the moon and neptune are, therefore, the direct influences which are brought to bear upon the cancer subject and thus lead to the unfoldment of the form of life and of the emotional-astral body. the supreme usefulness of these aspects will be grasped if you will intelligently realise that without the form and without the ability to bear in mind the need to respond sensitively to the environing conditions and circumstance, the soul would never awaken to knowledge in the three worlds and, therefore, would never know god in manifestation. indirectly, and via the influences of the cardinal cr

eat releaser, which shatters the forms which are bringing death to that which is embodied. it is to this philosophic death in its lowest aspect that germany has responded. the destruction of religion which germany sought to bring about is not a prelude to the establishment of a better approach to divinity but the effort to evoke the ancient gods, to deify the forms of matter and to make the state the supreme end of men's lives; the spirit of love and of individual right relations are not known those relations which are so basically characteristic of the kingdom of god. the completely atheistic approach of russia to the problem of religion at the time of, and during the period of, the revolution is much more sound than the german approach. the spirit of man in its essential divinity can be

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

training is given in magic or in the use of magical rituals, and nothing is taught at any stage on sex magic. our whole emphasis is laid upon spiritual living, upon the mental grasp of the occult teaching and upon those rules and processes which will bring about right relations to one's fellowmen, right relation to one's own soul, right relation to the spiritual hierarchy (of which the christ is the supreme head, and right relation to a master and his ashram, or group. because the arcane school is designed solely to train people to be conscious, working disciples- 165- the unfinished autobiography copyright 1998 lucis trust its curriculum is definitely eliminative. the work you are asked to do is not easy, nor is it intended to be easy. the standard maintained and desired is high and the

ection (though relative in nature) is possible for the individual aspirant and for humanity as a whole through the action of the evolutionary process. this process we seek to study and to recognise the myriad of developing lives, each with its place within the scheme, from the humblest atom up through the four recognised kingdoms of nature, and on through the fifth kingdom (of which the christ is the supreme head) to those exalted spheres where the lord of the world works out the divine plan. 7. that there are certain immutable laws governing the universe; man becomes progressively aware of these as he evolves. these laws are expressions of the will of god. 8. that the basic law of our universe is to be seen in the manifestation of god as love- 175- the unfinished autobiography copyright 1

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

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

n only to the aspiring disciple and myself. such it must remain for this immediate life cycle. the strength of your radiance, your potential as a light bearer, and your ability to serve your fellowmen will demonstrate to your co-disciples in my ashram or on its periphery the fact of that relationship; it will prove that you, the personality, the soul, and the master of the ashram, are in contact. the supreme master, the christ, said when last on earth "by their fruits ye shall know them" in so saying, he indicated a definite line of guidance for all of us. a master has to know and gauge the disciple by the work which he does in the furthering of the- 55- discipleship in the new age- volume ii copyright 1998 lucis trust plan, and not by the disciple's reaction to his aspiration. the attenti

ough his creative word is his focussed thought and his fixed mental intention. in order to create a material world, he directs his thought from what can be regarded as the concrete levels of the cosmic mental plane; the whole process is one of precipitation, consolidation and irradiation. all the initiatory processes through which the disciple must pass are primarily concerned with the thought of the supreme, incarnating deity; that thought demonstrates as the will-to-good. the disciple's progress from one initiation to another imparts a gradual unveiling of the divine purpose, as it expresses itself through the hierarchical plan and manifests that quality of love (the will-to-good) which gives to the purpose and the plan warmth, its magnetic appeal, and the major attribute of healing. it

at initiation is taken alone; hence my emphasis to you during the past few years upon the need for you to travel alone spiritually and mentally speaking. from other angles you travel not alone. the spiritual life is full of paradoxes. we set out to develop a sense of unity and of oneness with all beings, yet at times we must learn the lessons of loneliness and of isolation. a great "aloneness" is the supreme test of the fourth initiation. remember this. yet never, my brother, will you be alone, and this too you must have in mind. it is, in the last analysis, a question of recognitions. let me assure you: i recognise you and, my brother and close friend on the inner side, i know you and love you. november 1944 brother of mine: in what sense do i call you this? for this appellation conveys n

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

orse's hoofs will be heard. the influence which he will wield and the energy which he will transmit from the lords of liberation will inevitably be potently felt, evoking an immediate human response. this will prove an incontrovertible fact. that his radiation will reach forth and surround his disciples, struggling in the conflict with evil, is also certain and sure. this will enable them to make the supreme effort which will win the battle for humanity. that he will come in "the air" is a well-known prophecy from the new testament, thus enabling "every eye to see him" these words have more meaning today than when written nearly two thousand years ago, for this world conflict is outstandingly an aerial one. students and those using this invocation would be wise to bear this in mind or they

that i write as one who believes in the great spiritual realities and who regards the unfolding spirit of man as the unshatterable evidence of the existence of "the one in whom we live and move and have our being" i speak as one who believes in and loves the christ and who knows him to be the master of all the masters and the teacher alike of angels and of men. i am one who looks to the christ as the supreme expression of divinity upon earth and who knows the extent of his sacrificial work for humanity, the wonder of the revelation which he brought, the imminence of his return and of his coming assumption of spiritual rule in the hearts of men everywhere. i know that he has no pleasure in the great stone temples which man has built whilst his people are left without practical guidance or r

naticism (found ever in reactionary groups) will fight against the appearance of the coming world religion and the spread of esotericism. for this struggle certain of the well-organised churches, through their conservative elements (their most powerful elements, are already girding themselves. those sensitive to the new spiritual impacts are still far from powerful; that which is new always faces the supreme difficulty of superseding and overcoming that which is old and established. fanaticism, entrenched theological positions, and materialistic selfishness are to be found actively organised in the churches in all continents and of all denominations. they can be expected to fight for their established ecclesiastical order, their material profit and their temporal rule, and already are maki

ns of consciousness. the christ who will return will not be like the christ who (apparently) departed. he will not be a "man of sorrows; he will not be a silent, pensive figure; he will be the enunciator of spiritual statements which will not necessitate interpretation (and give rise to misinterpretation) be cause he will be present to indicate the true meaning. he has been for two thousand years the supreme head of the church invisible, the spiritual hierarchy, composed of disciples of all faiths. he recognises and loves those who are not christian but who retain their allegiance to their founders the buddha, mohammed, and others. he cares not what the faith is, if the objective is love of god and of humanity. if men look for the christ who left his disciples centuries ago they will fail

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

erted and alone descends upon him as he realises that the control of form and soul must also disappear. here lies the agony of isolation and the overpowering sense of loneliness. but the truths revealed by the clear cold light of the divine reason leave him no choice. he must relinquish all that holds him away from the central reality; he must gain life and "life more abundantly" this constitutes the supreme test in the life cycle of the incarnating monad; and "when the very heart of this experience enters into the heart of the initiate, then he moves outward through that heart into full life expression" such is the way that the old commentary expresses this. i know no other way in which to bring the idea before you. the experience undergone is not related to form, nor is it connected with

the ashram itself. the entering of the ashram this theme necessarily has great interest for all aspirants and would-be disciples, but i am not at first going to deal with the subject from the angle of humanity and its effort to establish contact with the ashram. i desire first of all to speak of the ashram as a whole, constituted of many ashrams and creating an "invoking area" of relationship for the supreme head of the ashram, sanat kumara, the lord of the world. i seek to enter into no discussion of this leading life of our entire planet. he is to a still greater being, the one referred to elsewhere as "the one about whom naught may be said" what the vehicle of a master in physical incarnation is to him, and on a less accurate basis, what your personality is to you; it is an expression o

therefore, some day complete their training for planetary logoi by attaining the status of buddhas of activity, and will for a period serve in that capacity in some planetary scheme, before taking the control and guidance of their own body of manifestation. the training of these masters on the third path might be described as an intensive study of a most exalted form of the science of impression. the supreme task of a planetary logos is to impress his sevenfold body of manifestation, via its seven states of consciousness and the seven centres, with his will and intention; these are progressively imparted as the etheric body is brought into an increasing state of receptivity through the awakening of the seven planetary centres, primarily the three major centres. the masters thus in training

few cases and for specific reasons. here, however, you have a reverse situation. the hierarchy, owing to its constitution at that time and to the fact that very few, relatively, of our earth humanity were members of the hierarchy, could not influence directly the more developed human beings or train more aspirants. they therefore closed the door. that particular condition does not now exist, and the supreme directors of the seven cosmic paths are today in the same position as was the hierarchy then; the word has gone forth to our three great lords the manu, the christ and the mahachohan via the three buddhas of activity, to act in order to tighten up on requirements, to make the sixth initiation and not the fifth, the decisive one, and to present those on the seven rays with a wider range

nd opened the door through which mankind could pass to the second initiation. the buddha, a still greater- 345- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust figure, the one who is known as the "enlightened one" also came and demonstrated to humanity the nature of the lighted way, its revelations and its effects in consciousness. he enacted for us the supreme achievements of the mystic way. then came the christ and performed a triple work: 1. he opened the door to the third initiation. 2. he anchored on earth "the will of god in the matrix of love (as it has been esoterically called. 3. he pointed the way through "the needle's eye" which gives entrance to the passage through the pyramid (the symbol of the spiritual triad in this case. a.a.b

the rays and the initiations copyright 1998 lucis trust this involves a dual activity; the lower mind becomes a potent factor in directing the service activities of the disciple. these activities become the major motivating potency in the disciple's life and are a consequence of a growing soul fusion with the personality, thus developing and unfolding his sense of inclusiveness. inclusiveness is the supreme key to the understanding of consciousness. at the same time, the higher mind is impressing the lower mind and drawing it into a higher fusion with itself. this process of unfoldment creates certain major points of successive fusions, with consequent points of tension; these points of tension (when consciously attained) become the actuating energy which enables the disciple to "stand in

ALICE BAILEY THE LABOURS OF HERCULES

second initiation, which concerns the emotional body. he balances the pairs of opposites and demonstrates it in an amusing and symbolic manner. he proves that poise and equilibrium are now achieved characteristics and that he is fit to undertake the tremendous task provided for him in the next sign. in scorpio (october 23- november 22, the scorpion, he enters upon his supreme test, which is also the supreme test for humanity, and which, if we study the times and seasons, appears that to which humanity is subjected at the present time. the problem before hercules was his emancipation from illusion and the freeing of perception from the mists and miasmas, the glamor and the appearances, behind which reality veils itself. in this sign he passes successfully through his greatest trial and [22

AN INTRO TO STUDY OF THE KABALAH

far as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe and of our world (c) the creation of angels and man (d) the destiny of the world and of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, th

spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or k

is immanent in the cause. it is god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits

ephiroth in a peculiar manner, forming the mysterious conception of the tetragrammaton, that awful name of divine majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews and has never been known to the christians (see diagram) the views of the kabalists on cosmogony are not easy to explain, but as before said the supreme boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam k

ther manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctrine of emanation postulates successive stages of the manifestation of the supreme spirit, which may be regarded as existing on separate planes. now the ten sephiroth condense their energy into a formulated four-parted group of three spiritual planes, and a plane of so-called objectivity, or of matter. these ten sephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulate

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

cho ga. 177 disciple generates the great glorious one and the wisdom being dissolves into that. burn incense and perform a lot of music. place the offering on top of the head "hr. the emanation body from within the inherent dharma body is the lord of the haughty ones of splendid, wrathful faces. he declared ardently in horse language to tame the obstacle demons and violator demons. may one obtain the supreme empowerment of tamdrin! regarding the root mantra: k.ya abhi.i ca514 o! then consecrate and scatter red flowers. hr [330] the secret mantra king, endowed with the sound of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root m

und of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root mantra: abhi.i ca. take in hand the staff of pur bu (phur bu).515 touch the heart center [with it. hr. the power of one s bodhicitta of wisdom and knowledge, and the strength of the supreme horse being who destroys afflictions hold the treasures with a hundred thousand inherent good qualities. may one obtain the powerful knowledge of the unabiding mind! cittaj .na abhi.i ca h" having spoken thus, this is the power of the divine silk antidote. samaya. rgya rgya rgya. next, regarding the support glue of the haughty ones "kyai. the red castle body is closed.516 the owl on th

nd blood of the enemy and hindering demons litakhakhakh.hikh.hi."530 due to designating that, offer the torma and request the fulfillment [of desires; praise in this manner. 1.6 praise and enlightened activities (8a.1-8b.3 (8a) the assembly of the lama, the tutelary deity, and the protectors of the dharma, who properly repair the result of yogic expectation and who guard the precious teachings of the supreme accomplished ones, bestow the great blessings of delight on the red violence demon. your body color is the color of blood, similar to thick fog. your bared teeth are like the color of snow. praise to you, the violence demon, king of the war gods, who throws the weapons of the might demon spear and lasso. you are like the color of coral and possess the roar of the might demons. you gulp

on the enemy. i request and offer, and perform these strictly with companions. according to the great master padmasambhava, the religious king of the three worlds, tsongkhapa (tsong kha pa blo bzang grags pa; 1357-1419, and particularly lozang ch kyi gyeltsen (blo bzang chos kyi rgyal mtshan, the first pa.chen lama; 1570-1662, do not violate the protection vow (8b) they experience with the tongue the supreme taste of the vajra oath water. they have the pictures which are bound to the vajra crown. the omniscient fifth [dalai lama] conferred the teachings of the geluk sect. from their benefit, act without hesitation" entrust this praise and the enlightened activities; carry the tormas to the pure site. 529 this represents angry laughter. 530 unknown. 199 1.7 departing food and drink offering

BLAVATSKY H P ANTHROPOGENESIS

rvading brahma's assumed body, the asuras, issuing from his thigh, were first produced; after which, abandoning this body, it was transformed into night (see part ii "the fallen angels) two important points are involved herein (a) primarily in the rig-veda, the "asuras" are shown as spiritual divine beings; their etymology is derived from asu (breath, the "breath of god" and they mean the same as the supreme spirit or the zoroastrian ahura. it is later on, for purposes of theology and dogma, that they are shown issuing from brahma's thigh, and that their name began to be derived from a privative, and sura, god (solar deities, or not-a-god, and that they became the enemies of the gods. every ancient theogony without exception- from the aryan and the egyptian down to that of hesiod- places

condition, through all the forms of life and being on this globe; but at the end of the third round, they were already human in their divine nature, and were thus called upon to become the creators of the forms destined to fashion the tabernacles of the less progressed monads, whose turn it was to incarnate. these "forms" are called "sons of yoga" because yoga (union with brahma exoterically) is the supreme condition of the passive infinite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in thei

as does jehovah or adam in the bible, for the symbolical personification of creative and generative power, both divine and human. the zohar affords still more convincing proof of identity, while some rabbins repeat word for word certain original puranic expressions; e.g, the "creation" of the world is generally considered in the brahmanical books to be the lila, delight or sport, the amusement of the supreme creator "vishnu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy in frolics (vishnu purana, book i, ch. ii) now compare this with what is said in the book "nobeleth' hokhmah "the kabalists say that the entering into existence of the worlds happens through delight, in that ain-soph) rejoiced in itself, and flashed and beamed from itself to itself

figures which are the hidden keys to such records, before he ventures on an interpretation "but there are myths which speak for themselves. in this class we may include the double-sexed first creators of every cosmogony. the greek zeus-zen (aether, and chthonia (the chaotic earth) and metis (water, his wives; osiris and isis- latona- the former god also representing aether, the first emanation of the supreme deity, amun, the primeval source of light; the goddess earth and water again; mithras, the rock-born god, the symbol of the male mundane fire, or the personified primordial light, and mithra, the fire goddess, at once his mother and his wife; the pure element of fire (the active, or male principle) regarded as light and heat, in conjunction with earth and water, or matter, the female o

lil who caused the waters of the flood to fall from heaven on earth, for which xisuthrus would not allow him to approach his altar. as the modern assyriologists have now ascertained, it is the northern nipoor which is the centre whence chaldean (black) magic spread; and eridu (the southern) which was the primitive seat of the worship of the culture god, the god of divine wisdom- the sun-god being the supreme deity everywhere. with the jews, the moon is connected with israel's jehovah and his seed, because ur was the chief seat of the worship of the moon-god, and because abraham is said to have come from ur, when from a-bra(h)m, he becomes abraham[[vol. 2, page] 140 the secret doctrine. its story has also its dual application. in one case it has reference to that mystery when mankind was sa

h race to make room for the fifth. therefore is vaivasvata manu shown under three distinct attributes in our esoteric cosmogony (a) as the "root-manu[[footnote(s* all such expressions are explained in the "anthropogenesis" of this book, and elsewhere* one has to remember that, in the hindu philosophy, every differentiated unit is such only through the cycles of maya, being one in its essence with the supreme or one spirit. hence arises the seeming confusion and contradiction in the various puranas, and at times in the same purana, about the same individual. vishnu- as the many-formed brahma, and as brahma (neuter- is one, and yet he is said to be all the 28 vyasas (vishnu purana "in every dvapara (third) age, vishnu, in the person of vyasa, divides the veda, which is one, into four and man

BLAVATSKY H P COSMOGENESIS

giving out his own conclusions for historical facts. no doubt, the eminent orientalist has proved thoroughly to the world's satisfaction, that according to grimm's law of phonetic rules, odin and buddha are two different personages, quite distinct from each other, and he has shown it scientifically. when, however, he takes the opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to

e mysteries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this accounts for the great persecutions set on foot by the roman catholic church against occultism, masonry, and heterodox mysticism generally. the days of constantine were the last turning-point in history, the period of the supreme struggle that ended in the western world throttling the old religions in favour of the new one, built on their bodies. from thence the vista into the far distant past, beyond the "deluge" and the garden of eden, began to be forcibly and relentlessly closed by every fair and unfair means against the indiscreet gaze of posterity. every issue was blocked up, every record that hands could

with their occultists, the male-female jehovah, jah-havah. in this lies the whole difference between the esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pregenetic triad in the pure divine abstraction. the orthodox, anthropomorphize it. hiranyagarbha, hari, and sankara- the three hypostases of the manifesting "spirit of the supreme spirit (by which title prithivi- the earth- greets vishnu in his first avatar- are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine avasthas (lit. hypostases) of that which "does[[footnote(s* it is not the physical organisms that remain in statu quo, least of all their psychical principles, during the great cosmic or even

m" and explained as arising from the illusive conception of the egotistic personal and human soul (lower fifth principle. it is beautifully expressed in a new translation of vishnu purana "that brahma in its totality has essentially the aspect of prakriti, both evolved and unevolved (mulaprakriti, and also the aspect of spirit and the aspect of time. spirit, o twice born, is the leading aspect of the supreme brahma* the next is a twofold aspect- prakriti, both evolved and unevolved, and is the time last" kronos is shown in the orphic theogony as being also a generated god or agent. at this stage of the re-awakening of the universe, the sacred symbolism represents it as a perfect circle with the (root) point in the centre. this sign was universal, therefore we find it in the kabala also. th

ther to measure the first abstraction yielded to you by the deity, or to get hold of it, you still hope to subject to your measurements the mystery of the secret sciences which emanate from that deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spread throughout the depths" of space. from an astronomical point of view this is easy of explanation: it is the "milky way" the world-stuff, or primordial matter in its first form. it is more difficult, however, to explain it

the jiva (soul) goes with sukshma sarira* from the heart of the body, to the brahmarandra in the crown of the head, traversing sushumna, a nerve connecting the heart with the brahmarandra. the jiva breaks through the brahmarandra and goes to the region of the sun (suryamandala) through the solar rays. then it goes, through a dark spot in the sun, to paramapadha. the jiva is directed on its way by the supreme wisdom acquired by yoga* the jiva thus proceeds to paramapadha by the aid of athivahikas (bearers in transit, known by the names of archi-ahas. aditya, prajapati, etc. the archis here mentioned are certain pure souls, etc, etc (visishtadwaita catechism, by pundit bhashyacharya, f.t.s) no spirit except the "recorders (lipika) has ever crossed its forbidden line, nor will any do so until

BLUE EQUINOX

always live; but let it not be selfindulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being .immoral. you are not .risking your immortal soul; you are fulfilling the precepts of our holy religion. provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace liber dcccxxxvii 49 mere marian or melusine; she is nuit herself, specially concentrated and incarnated in human form to give you infinite love, to bid you taste even on earth the elixir of immortality .but ecstasy be thine and joy of earth: ever to me! to me. again she speaks .love is the law, love under wi

wake! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the supreme ritual, and 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! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all de

y utmost passion and lust of union. to this end take chiefly all such things as are naturally repulsive. for what is pleasant is assimilated easily and without ecstasy: it is in the transfiguration of the loathsome and abhorred into the beloved that the self is shaken to the root in love. thus in human love also we see that mediocrities among men mate with null women: but history teacheth us that the supreme masters of the world seek ever the vilest and most horrible creatures for their concubines, overstepping even the limitig laws of sex and species in their necessity to transcend normality. it is not enough in such natures to excite lust or passion: the imagination itself must be inflamed by every means. for us, then, emancipated from all base law, what shall we do to satisfy our will t

of the west v sovereign prince of rose croix (knight of the pelican and eagle) member of the senate of knight hermetic philosophers, knight of the red eagle. vi illustrious knight (templar) of the order of kadosch, and companion of the holy graal. grand inquisitor commander, member of the grand tribunal. prince of the royal secret. vii very illustrious sovereign grand inspector general. member of the supreme grand council. viii perfect pontiff of the illuminati. ix initiate of the sanctuary of the gnosis. x rex summus sanctissimus (supreme and most holy king. 9. every man and woman that is of full age, free, and of good report, has an indefeasible right to the iii. beyond this, admission is only granted by invitation from the governing body concerned. the o.t.o, though an academia masonica

words, signs, etc. the general principles of the order may be fully explained, so far as they are understood below the vi; as it is written .the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. it is to be observed that the punctual performance of these duties, so that the report thereof is noted abroad and the fame of it cometh even unto the throne of the supreme and holy liber ci 219 king himself, will weigh heavily in the scale when it comes to be a question of the high advancement of a brother in the order. of the privileges of the brethren first house 44. the first and greatest of all privileges of a brother is to be a brother, to have accepted the law, to have become free and independent, to have destroyed all fear; whether of custom, or o

of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. liber ci 221 54. children of all brethren are entitled to the care of the order, and arrangements will be made to educate them in certain of the profess-houses of the order. 55. children of brethren who are left orphans will be officially adopted by the master of his lodge, or if the latter decline, by the supreme holy king himself, and treated in all ways as if they were his own. 56. brethren who have a right to some especial interest in any child whose mother is not a member of the order may recommend it especially to the care of their lodges or grand lodge. sixth house 57. in sickness all brethren have the right to medical or surgical care and attendance from any brethren of the lodge who may

BOOK OF BLACK SERPENT

ready described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent. of the descending hierarchy called the decans of the twelve signs the arch-devils these are the daemons which rule over the twelve signs; they are presiding under the supreme rule of the infernal dignitaries paimon, amaimon, egym and uriens. aries 0- 4 march 21- 25 ipos aries 5- 9 march 26- 29 glasya-labolas aries 10- 14 march 30- april 3 furfur aries 15- 19 april 4- 8 marax aries 20- 24 april 9- 14 renove aries 25- 29 april 15- 19 botis taurus 0- 4 april 20- 24 salleos taurus 5- 9 april 25- 29 bathim taurus 19- 14 april 30- may 4 valefor taurus 15- 19 may

BOOK OF PLEASURE

ome the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" there is no necessitation "please yourself" is its creed*(4) in that day there can be deliberation. without subjection, what you wish to believe can be true "he*(5) is pleased by this imitation, the truth revealed to me by all systems of government but is himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self by a new agreement, the art of self-love by recognition, the psychology of ecstasy by non-resistance*(1) sex-less*(2) they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever s

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

devil is a purely christian invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associated with the devil is due to an error in translation. the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black

gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess

limiting what is, by definition, limitless. but so long as you know, and keep always in the back of your mind, that "it" is limitless you will find that this is the easiest path to follow. after all, it is pretty difficult to pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalized form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form

table to pray to jesus, as the extension of god/supreme being, yet all the time knowing that there was the indefinable, the incomprehensible, beyond him. jesus and mary were the intermediaries. so in witchcraft; those we know as the god and the goddess are our intermediaries. different traditions use different names, as already mentioned. these are the names used for the "understandable forms" of the supreme power; the ultimate deity. they are the deities honored and worshipped in the witchcraft rites. the god and goddess of witchcraft a general complaint about christianity by witches is that there is the worship of the male deity to the exclusion of the female. in fact this is one of the main reasons for people (women especially) leaving christianity and returning to the old religion. and

CASE PAUL F THE BOOK OF TOKENS

two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the crown by name only. 5 in my supreme abode stand i as the onlooker. because of mine unwavering contemplation the stream of manifestation continueth on its course. whatsoever existeth hath its beginning in my will, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it d

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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

he sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women [insert pic p064] seite 35 wicca01.txt- astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for in

never be parted again and so is goddess of fidelity. as ostara, goddess of spring, she was known among the anglo-saxons and is remembered in the festival of easter as a fertility goddess and bringer of new beginnings. in her role as valfreya, the lady of the battlefield, frigg recalls the northern tradition of warrior goddesses and offers courage to women. hera hera, the wife-sister of zeus, is a the supreme greek goddess of protection, marriage and childbirth whose sacred bird is the peacock. she is a powerful deity of fidelity and is called upon by women seeking revenge upon unfaithful partners. hestia hestia is the greek goddess of the hearth and home, all family matters and peace within the home. she is a benign, gentle goddess and so can be invoked for matters involving children and p

s said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals

a basket. hags are expert shapeshifters and as well as appearing as old women, they may assume the form of lovely maidens, hares, cats, stones and even trees. hecate as well as being a crone goddess, hecate is a goddess of good fortune, especially but not only of sailors and hunters. as goddess of the crossroads, where offerings were traditionally left to call up her blessings, she is regarded as the supreme goddess of witches and witchcraft and is akin to the bone goddess who transforms death into new more perfect life. she can be invoked for all waning moon magic and for rituals for banishing sorrows and bad habits. charges charges are declarations of the powers of the gods or godesses involved in the ritual, and are in themselves empowering and a way of linking the practitioner's own di

ady exists, so can bring greater prosperity and abundance or success and good fortune. it rules marriage, permanent relationships (both business and personal, fidelity, loyalty and male potency in both the human and animal kingdom. ironically, jupiter can lead to excesses, including greed, addictions and obsessions, so it can also be used for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rry in order "to keep peace" between masters and slaves on local plantations. the roots, he explained, were to be used in conjunction with prayer. when asked by other bondmen about the bags, he explained "i told black magic page 11 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 them those roots were able to make them faithful when they were calling on the supreme being, and to keep [their] mind at work all the time" webb, who also believed in the mystical significance of dreams and prophecy, apparently combined the roles of conjuring specialist with plantation religious functionary.[6] william webb was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s

he universe. some scholars have characterized these systems of influence and interaction according to their "micro" or "macrocosmic" focus, on immediate and local matters, or on a much larger design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations

t was that of james reel, a slaveowner who was brought to trial in 1822 in craven county, north carolina, over a dispute involving his will. the court record noted that reel had gone to consult a "negro conjurer" on several occasions, and that he had told him that he was being "tricked" by "persons who wanted his property" see francis l. hawks, north carolina reports: cases argued and adjudged in the supreme court of north carolina, 1822.1823 (raleigh: turner and hughes, 1843.45, vol. 9, p. 67. 42. hundley, social relations, p. 337; sarah handy "negro superstitions" lippincott's monthly magazine, 1891, p. 737; puckett, folk beliefs of the southern negro, p. 224. 43. puckett, folk beliefs of the southern negro, p. 247. for further definition and elaboration of these terms, see harry middlet

COLLIER IRENE CHINESE MYTHOLOGY

isaster.4 dijun s wife shiho plays a more prominent part in her position as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

lateralist; gordon brown, the shadow labour chancellor; andrew knight; lord roll of ipsden; lawrence freedman, the head of the department of war studies at kings college; christopher hogg, the chairman of courtaulds; and patrick wright, the permanent undersecretary of state and head of the diplomatic service. manfred worner, the late secretary general of nato, was there and so was john r. galvin, the supreme allied commander europe at shape headquarters. galvin has been an advocate of nato operations outside its official sphere of influence. the secretary general of nato is a bilderberg appointment. most, if not all, of them have been bilderbergers. in more recent times, the bilderberger joseph luns, was replaced by lord carrington, who was followed by manfred worner, and after his death i

DAVID ICKE CHILDREN OF THE MATRIX

compartmentalised. so you have this vast web of secret societies with millions of members worldwide who think they know what they are involved in, but, in truth, only a tiny few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple

oodlines into the positions of power, is the secret of secrets held within all the secret societies. jim shaw, a former 33rd degree freemason, was initiated into a long list of freemasonic orders and offshoots. after reaching the highest official levels he saw what freemasonry really was and wrote an expose called the deadly deception. he was initiated into the 33rd degree of the scottish rite at the supreme headquarters of the 33rd degree in northwest 16th street, not far from the white house in washington dc. it is built as an egyptiantype temple and outside are two sphinx-like figures with women's faces. could this be an indication of the truth about the sphinx at giza? one of the "sphinx" figures 174 children of the matrix at the washington temple has a cobra entwined around her neck

also located in london in great queen street to symbolise its worship of the serpent queen, el. england, one of the headquarters of the liluminati, is known as the "mother country" and its parliament the "mother of parliaments. it is all goddess symbolism, as was britannia, an earlier name for britain derived from the phoenician goddess, barati or "barat-anna. freemasonic heroes like albert pike, the supreme pontiff of universal freemasonry in the 19th century, have said that freemasonry is a revival of the ancient mystery religions of babylon, egypt, persia, rome, and greece "masonry is identical with the ancient mysteries, he wrote in his freemasonic "bible" called morals and dogma. so, of course, you are going to find the same knowledge and symbols used in freemasonry that could be foun

f the infamous skull and bones society alongside the campus of yale university in new england. initiates are selected by bloodline and go on to serve the llluminati in politics, business, banking, media, and the military the pentagon is the centre of the pentagram and this is why the symbol-obsessed llluminati have located the headquarters of the us military in such a building picture section 189 the supreme headquarters of the 33rd degree of the scottish rite of freemasonry, located near the white house at 1733 16th street, washington dc. behind the pillars is a massive image of the rising sun and at the bottom of the steps are two female "sphinx" figures. inside, according to former 33rd degree freemason, jim shaw, are many reptilian images when this statue was unveiled of george washing

he scripture saith..it is written..what saith the law..thus saith the lord..or..as the prophet said" they are referring to old testament writings. the first "christians" based their faith on the texts of the god save us from religion levites, just as they still do today. as vendyl jones says, the writers of what he calls the "newer testament" viewed the older testament of the hebrew scriptures as the supreme authority "much later their writings became the newer testament. their authority was in the torah primarily. this was enforced by the prophets and holy writings. their newer testament writings never showed or claimed supremacy over the older testament! they did all their writing in the jewish mind-set. this attitude always concedes all authority to the torah! it never irritates or chal

ople. an old, old story the aztecs of mexico were so obsessed with sacrificing to their serpent gods that they would kill thousands in a day. wherever you find the worship of serpent gods, you find human sacrifice. the mayan priesthood, the nacoms and the chacs, conducted ceremonies in which the victim was held down while his or her living heart was removed and offered to the gods. it was seen as the supreme offering and it still is by the satanists today. what happened to princess diana's heart after she was ritually murdered on that ancient merovingian ritual site for the goddess diana (dana, artemis) in paris? phillip eugene de rothschild also confirms that the illuminati satanists today are the modern version of the secret sects of sumer, babylon, and other ancient cultures. he says he

DAVID ICKE THE BIGGEST SECRET

dia and other mystery schools knew of drugs, torture rituals andmagic which created hallucinations. silly fakirs. hypnosis was widely used in thetemples. the demon worshippers of bel/baal/nimrod in canaan, babylon andphoenicia engaged in human sacrifice, cannibalism, and child murder in the name ofmoloch or molech, an aspect of nimrod/baal, as part of their religious rituals.8 baal(lord or ruler, the supreme god of the canaanites and phoenicians, was said to be thegiver of life and moloch was the destroyer of life. both demanded appeasement bysacrifice. baal or moloch became identified with the roman god saturn.in honour of baal, the sun god and god of fire, the carthaginians, following the ritualsof the phoenicians and canaanites, rolled children into a fiery pit made in the shape of thei

kablebuilding at 1733 16th street.note the number: 1733. thenumber 17 recurs over andover in the story of rennes-le-chateau, and 33 is the official number of degrees in the scottish rite. this building hasthe feel of an egyptian temple with two depictions of the sphinx outside and a massiveimage of the rising sun. a similar symbol was on the sun chair of george washington.this strange building is the supreme headquarters of the 33rd degree of the scottishrite of freemasonry. the 33rd degree is known as the revolutionary degree and mostheads of government are 33rd degree freemasons even though they will be keen todeny this or keep it quiet. it is an honorary degree and they will have made an oath ofloyalty to freemasonry that overrides their oath to their nation. in the garden behindthis bu

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yo

and consent of the entranced individual, the result of a sudden shock or rhythmic sound or gesture. more properly, the techniques for inducing various states of trance in oneself or in other persons during which time the conscious mind is temporarily and partially placed in abeyance and become subordinate to the subconscious mind of the one hypnotized- i- iao: pronounced "eee-ahh-ohh" the name of the supreme godhead in gnosticism. images, telesmatic: a system used by the hermetic order of the golden dawn [g.d (q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually

jupiter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, violence, mutilation, killing, and sacrilege. in reality, most people w

ds of the old testament. the new words thus formed are said to be important. tephillin: small boxes containing scrolls with prayers written on them. they are worn by male jews during certain prayers. tetragrammaton: from the greek, literally "the name of the four letters" the four-letter name of divinity of the hebrew god, yhvh (q.v) in english. in hebrew "viv. it is a formula that indicates that the supreme divine is unitary in nature, having all opposites united within itself. a name which is supposed to possess vast potency in magick. thelemites: from the greek meaning "will" the followers of the ninety-three (93) current (q.v) revealed by aleister crowley (q.v) through his book of the law. their motto is "do what thou wilt shall be the whole of the law. love is the law, love under will

believed in shamanism (q.v) to hold up the heavens with it's branches and provide a frame work for the entire universe- x- no "x" terms listed- y- yeh-chee-dah: psychic center just above the head, it is also the deepest level of the subconscious. also called "the higher self" yeheshuah: the pentagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" consid

DION FORTUNE MYSTICAL QABALA

stical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form in each of the four worlds of the qabalists. the highest of these is the god-name, which manifests in atziluth, the plane of spirit, and is the supreme name of power of that sephirothic sphere and dominates all its aspects, whether cosmic, evolutionary, or subjective. it represents the idea underlying the develop ment of manifestation in that sphere; the idea that runs through all subsequent evolution and expresses itself in all ensuing effects and manifestations. 17. the second name of power is that of the archangel of the sphere, an

kether in atailuth, but we can open our consciousness to its influence; and its influence is very powerful and gives a strange sense of eternity and immortality. we may know when the invocation of eheieh in its pure white brilliance has been effectual, because we shall find ourselves realising with complete conviction the [page 116] utter impermanence and insignificance of the planes of form and the supreme importance of the one life which conditions all form as clay in the hands of the potter. 16. meditation upon kether gives us an intuitive realisation that the issue of an operation does not matter in the very least "let the dirt play with the dirt if it pleases the dirt" once that realisation has been obtained we have lordship over the astral images and can turn them this way and that

s the supernal father, malkuth is the inferior mother, and the text which declares her exaltation above every head also says that she sitteth upon the throne of binah, the superior mother, the negative counterpart of chokmah. now chokmah is the most abstract form of force, and malkuth is the densest form of matter; so in this statement we have a hint that each of this pair of extreme opposites is the supreme manifestation of its own type; and both are equally holy in their different ways. 17. we must distinguish between the fertility rite, the vitality rite, and the illumination or inspiration rite, which calls down the pentecostal tongues of flame. the fertility cult aims at plain and simple reproduction, whether of flocks, fie]ds, or wives; it belongs to yesod, and has nothing whatever t

el for these forces that the master of white magic brings order into the disorder of the spheres mystical qabala page 170 of unbalanced force, not by deflecting the invisible powers to his personal will. he is the equilibrator of the unbalanced, not the arbitrary manipulator of nature. 37. in this sphere, which is the sphere of mercury-hermes, god of science and books, how clearly can we see that the supreme virtue is truthfulness, and that the obverse aspect of this sephirab is that which reveals mercury in his aspect as the god of thieves and cunning rogues. in esoteric ethics it is realised that each plane has its own standard of right and wrong. the standard of the physical plane is strength; the standard of the astral plane is beauty; the standard of the mental plane is truth; and the

he standard of the astral plane is beauty; the standard of the mental plane is truth; and the standard of the spiritual plane is that of right [page 250] and wrong as we understand the terms; therefore there is no ethic except in terms of spiritual value; all else is at best expediency. in the sphere which is essentially the sphere of the concrete mind how right it is that the qabalab should give the supreme virtue as truthfulness. 38. the correspondence in the microcosm is given as the loins and legs, in accordance with the astrological ruling of the planet mercury. 39. the symbols associated with hod are given as the names and versicles and the apron. the names are the words of power wherein the magus sums up and evokes into conscious ness the multiform potencies of the beni elohim. thes

h builds up around the divine spark that is the nucleus of the soul and endures for an evolution, sending down a process into matter at each incarnation to form the basis of the new personality. 88. when the higher self and the lower self become united through the complete absorption of the lower by the higher, true adepthood is gained; this is the great initiation, the lesser divine union. it is the supreme experience of the incarnate soul, and when this takes place, it is freed from any compulsion to rebirth into the prison-house of flesh. thenceforth it is free to go on up the planes and enter into its rest, or, if it so elects, to remain within the earth-sphere and function as a master. mystical qabala page 199 89. this, then, is the spiritual experience which is assigned to malkuth-th

DION FORTUNE PSYCHIC SELF DEFENSE

s a basis of manifestation. the willing sacrifice, in which the victim will be either a priest or a devotee of the god, has for its motive the idea of divine union, not altogether unknown to christian mystics, who seek its achievement by a living death, whereas the adherents of juggernaut escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he unites with the elements, but his higher self withdraws from incarnation, leaving his body ensouled by a curious kind of intelligent automaton, which deteriorates rapidly. what ever may be the status of the soul that withdraws, that which is left behind is not nice. i feel, therefore, that it must seriously delay

DONALDTYSON CORONZON

of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number of rebellious angels is given as 200, but the list of the leaders numbers 21. since each leader presides over ten lesser lieutenants (20 x 10= 200, one angel must be regarded as the supreme leader of all. this one would be equivalent to coronzon. it is interesting in the context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men had multiplied that in th

DONALDTYSON SIGIL

n 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 of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had h

art-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, p. 140. 2. pierret, essai sur la mythologie gyptienne, paris, 1879, p. 8. 3. w rterbuch, p. 825. 4. hibbert lectures, p. 95. 5. a number of examples are given in tatham, lexicon, oxford, 1835, pp. 310 806. 6 la mythologie gyptienne, t. ii, p. 215] p. lxxxiii so old that its first sense is unknown to us. the fact that the coptic translators of the bible used the word nouti to express the name of the supreme being shows that no other word conveyed to their minds their conception of him, and supports m. maspero's views on this point. another definition of the word given by brugsch makes it to mean "the active power which produces and creates things in regular recurrence; which bestows new life upon them, and gives back to them their youthful vigour"[1] and he adds that the innate conception

ds of aaru and hetep. sekhet-hetep,[l] and was supposed to lie to the north of egypt. here dwell horus and set, for the fields of aaru and hetep are their domains,[2] and here enters the deceased with two of the children of horus on one side of him, and two on the other,[3] and the "two great chiefs who preside over the throne of the great god proclaim eternal life and power for him"[4] here like the supreme god he is declared to be "one" and the four children of horus proclaim his name to ra. having gone to the north of the aaru field he makes his way to the eastern portion of the tuat, where according to one legend he becomes like the morning star, near[6] his sister sothis.[7] here he lived in the form of the star sothis, and "the great and little companies of the gods purify him in the

ELLIS LOW TWELVE 1907

a. the grand lodges represent a total membership of more than a million. they are in full affiliation with the english grand lodge, of which the duke of connaught is grand master, and the grand lodges of ireland, scotland, cuba, peru, south australia, new south `hales, victoria, and also with the masons of germany and austria. they recognize and affiliate with the masons under the jurisdiction of the supreme council of france, but are not in affiliation with the masons under the jurisdiction of the grand orient of that country. in spain, italy and other roman catholic countries, freemasonry is under the ban of the church, and the membership is meagre and scattered. inasmuch as we are dealing only with the blue lodges, an account of one will serve as an illustration of the history of all. a

e lives were saved during the civil war through their being free masons. and these were only a few among the hundreds and thousands on both sides. a lively time 1 59 henry s. burrage, of the thirty-sixth massachusetts infantry, who had been unfairly taken prisoner several days before while exchanging newspapers on the picket line. the following day general roger a. pryor (now a retired justice of the supreme court of new york) was captured in similar circumstances. captain burrage, on december 9, was summoned to the office of the prison and told that he had been selected as a hostage for a confederate private, then under sentence within the union lines. captain burrage reminded the commandant, major n. p. turner "that general pryor was already held as a hostage for him, and it was unfair t

lodge, of which the duke of connaught is grand master, and the grand lodges of ireland, scotland, cuba, peru, south australia, new south wales, victoria, and also with the masons of germany and austria. they are not in affiliation and do not correspond with the masons under the jurisdiction of the grand orient of france; they, however, affiliate with and recognize masons under the jurisdiction of the supreme council. freemasonry is under the ban of the church in spain, italy, and other catholic countries, and the membership is small and scattered *2905 report. grand lodges no. members, x906 grand secretaries grand lodges no. members, 1906 grand secretaries alabama arizona arkansas* british columbia california canada( colorado connecticut delaware district of col. florida georgia iildlaihno

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and witchcraft. during the history of this region, the basically pantheistic and polytheistic religions have also been cross-fertilized with islamic and christian teachings, creating new beliefs and modifying old ones. today a large but undetermined number of africans follow traditional beliefs involving deities, ghosts, and spirits as well as an array of special powers in nature presided over by the supreme entity adopted from christianity and islam. the latter, somewhat remote from everyday problems, is believed to largely operate on humans through the many other deities. southern africa among the zulu and other bantu tribes of equatorial and southern africa, witchcraft or malevolent sorcery was traditionally practiced.in secret, for the results of detection were terrible. tribes institu

, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several fra

thelma b. turrell, better known by her public name tuella, emerged as ashtar s primary spokesperson. in 1985, she collected many of ashtar s messages in a book called simply ashtar: a tribute, and through the 1980s a number of other people around the world continued to receive messages by and about him, including no less a personage than new age channel ruth montgomery. ashtar came to be seen as the supreme director in charge of the spiritual program for the earth, and those he led as the ashtar command. he was in charge of the 20 million space brothers (and sisters) who were lowering their own vibratory rate so to be enabled to work with earthlings and prepare them for their future evolution. messages from the ashtar command flourished as the new age movement peaked and continued through

book as possible and destroyed them. however, after her death, a new edition was brought out in 1918, from one of the few surviving copies. the new edition included atwood memorabilia and an introduction by walter leslie wilmshurst. sources: atwood, mary ann. a suggestive enquiry into the hermetic mystery. 1850. reprint, new york: arno press, 1976. atziluth one of the three worlds of the kabala; the supreme circle; the perfect revelation. according to eliphas levi, it is represented in the biblical book of revelation by the head of the mighty angel with the face of a sun. aubert, george (ca. 1920) nonprofessional french musical medium who claimed to play the piano under the control of classical composers. his performance was investigated in 1906 by the institut general psychologique in pa

operated as a messenger. shortly after taking control, she, donald, and a number of the national staff were charged with mail fraud. acting on accusations of several former adherents, the government contended that the leaders were defrauding people by selling them a religion they knew to be false. edna ballard was convicted, had the ruling overturned, and was then convicted a second time. in 1944 the supreme court ruled in one of its most famous decisions (united states v. ballard) that people cannot be made to prove their religious beliefs in a court of law. it took several subsequent court actions over the next decade to completely undo the damage that had been inflicted upon the movement by the original conviction. during the 1950s, edna ballard began to function as a messenger. for the

elopment. woodbury, conn: barons educational series, 1974. prabhupada, a. c. bhaktivedanta swami. bhagavad gita as it is. new york: bhaktivedanta book trust, 1972 (frequently reprinted. bhagavan sri ramana maharshi center american center devoted to the teachings of sri ramana maharshi (1879.1950, a highly esteemed hindu mystic. the center focuses on his method of self-realization and surrender to the supreme self through self-enquiry, expressed in the simple formula who am i? this is not merely a mental enquiry but is an attempt to locate the essential subtle self that is independent of ego and individuality and exists in all stages of consciousness. waking life, dreaming, and deep sleep. the center maintains an urban ashram, arunachala ashram, named after the sacred hill at tiruvannamalai

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

d in 1889 by leroy fairchild and members of a masonic lodge in hamilton, new york. it grew out of an expressed desire of lodge members for diversions from the mundane concerns. meeting for the first time in september of 1889, the order was originally known as the fairchild deviltry committee. the idea proved a popular one, and the next year, members of the growing organization formally instituted the supreme council of the mystic order of veiled prophets of the enchanted realm. from the beginning, membership was limited to master masons in good standing. in spite of its major membership requirement, the order is not formally connected to any particular masonic organization and does not engage in masonic rituals. it does encourage the members participation in their lodge, but the rituals an

e caused by its singular moon, which works an alternating influence on people as it moves through the heavens. the other planets are organized into a brotherhood of planets and their monitoring of earth includes the era of atlantis and lemuria. the different races of earth have ties to the inhabitants of the various planets. according to onec, a set of teachings called om-notia zedia, the laws of the supreme deity, exists on venus. these teachings start with the utterly transcendent supreme deity from whom there issues an audible life stream of spirit. this life stream sustains the existence of all worlds and universes. human beings are soul existing in the ocean of spirit. souls have been placed in physical embodiment to awaken to their true nature. the soul may learn to exist apart from

, and the spirit of the huillca was transferred. similar to the idols of mexico, most of the principal huacas of peru seem to also have been oracles. it is believed the guardians of the speaking huacas were not influenced by the apu- ccapac-inca himself. there was a tradition that the huillacumu, a venerable huillac whom the rest acknowledged as their head, at one time possessed jurisdiction over the supreme war chiefs. sources: bouche-leclercq, a. histoire de la divination dans l antiquite. paris, 1879. reprint, new york: arno press, 1975. dempsey, t. the delphic oracles. oxford: b. h. blackwell, 1918. halliday, w. r. greek divination. london: macmillan, 1913. reprint, chicago: argonaut, 1967. parke, herbert w. greek oracles. london: hutchinson, 1967. oracles of zeus. oxford: blackwell, 1

so claimed direct contact with the secret chiefs, those preternatural beings (similar to the theosophical society s great white brotherhood) believed to be ultimately guiding the order. ordre kabbalistique de la rosecroix a french rosicrucian order founded by josephin peladan (1858.1918) and the marquis stanislas de guaita (1860.1898. the occultist gerard encausse (known as papus) was a member on the supreme council. orenda a magical force (see america, united states of) oresme, nicole (ca. 1320.1382) bishop of lisieux, france, in 1378, who published works on theology, politics, economics, mathematics, and physical science. his book livre de divinacions expresses orthodox theological thought on various aspects of medieval occultism. the book is titled after the de divinatione of cicero and

ould be seen from earth. he told padrick of his hometown on that planet. there was no crime or sickness. people lived long lives and the society practiced strict birth control. children were trained for the single task they would work at later in life. unusual in contact claims, padrick said he was led into a room on the spaceship that functioned as a chapel and was invited to pay his respects to the supreme deity. he offered prayer in the manner he had been accustomed to do through his life, but for the first time actually felt the presence of god. he concluded that these advanced beings had found the means to unite science and religion. the contact had been made in the early morning hours while padrick s family was asleep and he was walking outside. he was returned to his home around 4 a

1916. parabola (journal) journal of the society for the study of myth& tradition, concerned with exploring the inner being through myth and its manifestations. published quarterly. address: 656 broadway, new york, ny 10012. website: http//www.parabola.org. sources: parabola online. http//www.parabola.org. march 8, 2000. parabrahman (or para brahm) term used in hindu religious philosophy to denote the supreme absolute transcendental reality. brahman is the nonpersonal divine beyond manifestation as gods and goddesses, as distinct from brahma, the form as divine creator of the universe. comparable concepts exist in most forms of mysticism and gnosticism. paracelsus (1493.1541) one of the most striking and picturesque figures in the history of medicine, alchemy, and occultism, full name aurae

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

tion was with xeno. xeno and his companions were lightskinned and resembled human beings except for unusually sharp chins and noses. xeno explained that the ship and its crew came from a planet behind a planet visible from earth. their own planet, however, was always hidden from earthly view. they lived in a communal society without war, disease, or crime. they also had a religion that worshipped the supreme deity. during the tour padrick was shown a consultation room used for worship and invited to go inside. after he prayed there, padrick experienced a kind of religious awakening. during their interaction, he noticed that whenever he would ask xeno a question, xeno would hesitate for as long as half a minute before answering. patrick speculated that he was getting telepathic instructions

FAUST

rogues will entice her from him, robbers boldly will snatch her from him; this to prevent let him be on his guard. therefore do i praise our prince, prize him higher than others, that he, so wise and brave, drew allies and the mighty, obeying, stand waiting his every signal. faithfully they fulfil his hest, each for himself, for his own gain and the ruler s enguerdoning thanks, both winning thus the supreme meed of fame. for who will now ravish her from the mighty possessor? his is she, to him granted be she, granted twofold by us whom he gathered to her, safe within sheltering walls, guarded without by a mighty host. faust gifts have i granted, great and glorious, to each of these a goodly land, let them march on, through war victorious, here in the midst we take our stand. and they in r

our noble, valiant story laughed they as a vapid mumming: vanished is your emperor yonder, but an echo through the vale; if on him we are to ponder, there was once- so runs the tale" faust as your best men have wished, it doth betide; both staunch and true they re standing at your side. there comes the foe, your troops impatient wait. order attack, the hour is fortunate. emperor here i surrender the supreme command. to the generalissimo. so be your duty, prince, in your own hand. generalissimo. then let our right wing march on to the field! the enemy s left wing, that just now is ascending, ere they complete their final step, shall yield before the tested constancy of our defending. faust i beg you then to let this hero gay be added to your ranks without delay, be fully in your ranks inco

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

usband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree

the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras (see figure 1.3 on page 48) and sufi latifas.16 the sefiroth of the tree of life, the chakras, and the latifas represent the same succession of centers or stations of consciousness

find shiva described as: he who is white as camphor and the jasmine flower, the omnipresent one. 20 in sir john woodroffe s book the garland of letters, we find the translated inscription: she [small face as divine mother] stands upon the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless aspect of the supreme, and she the apparently changing aspect of the same. in truth, she and he are one and the same, being twin aspects of the one. 21 in the torah, there are a variety of images alluding to the station of vast face, such as darkness al (li lit. upon) the face of the deep 22 we also find a prominent image of the ancient of days in the revelation of john, described as having fiery eyes and a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

gyptians, lactantius, in his institutes, goes on to say that this egyptian hermes "although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and those in great number, relating to the knowledge of divine things, in which he asserts the majesty of the supreme and only god, and makes mention of him by the same names which we use god and father."1 by these "many books, lactantius certainly means some of the hermetic writings which have come down to us, for he makes several quotations from some of the treatises of the corpus hermeticum and also from the asclepius.1 the very early date at which lactantius would place hermes trismegistus and his

3 there are many other quotations from, and references to hermes trismegistus in lactantius' institutes. he evidently thought that hermes was a valuable ally in his campaign of using pagan wisdom in support of the truth of christianity. in the quotation just made, he has pointed out that hermes, like the christians, speaks of god as "father; and in fact the word father is not infrequently used of the supreme being in the hermetic writings. still more telling, however, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has preserved for us fragments of the lost greek original: hermes, in the

e spheres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegistus is now dismissed by pimander "after having been invested with powers and instructed in the nature of the all and the supreme vision" he begins to preach to the people urging them to leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to m

t man's immortal part remains divine and creative. he consists, not of a human soul and a body, but of a divine, creative, immortal essence and a body. and this divinity, this power, he recovers in the vision of the divine mens, which is like his own divine mens, shown him by pimander. pimander leaves trismegistus after he has been "invested with powers and instructed in the nature of the all and the supreme vision" in short, the egyptian genesis tells the story of the creation and fall of a divine man, a man intimately related to the star-demons in his very origin, man as magus. the egyptian genesis tallies well with that famous outbreak in the asclepius on man as the magnum miraculum (with which pico della mirandola was to open his oration on the dignity of man: what a great miracle is m

e 1 e. garin, medioevo e rinascimento, p. 155, mentions salutati and manetti as writers influenced by the asdepius before ficino's revival of hermetism. 58 hermes trismegistus and magic apostate emperor julian, with its attempt to drive out the new upstart religion by a return to the philosophical "religion of the world" and to the mystery cults. in his "hymn to helios, julian worships the sun as the supreme god, the image of the intelligible good; and he says that there are also in the heavens a multitude of other gods. for as he (the sun) divides the three spheres by four through the zodiac. so he divides the zodiac also into twelve divine powers; and again he divides every one of these twelve by three, so as to make thirty-six gods in all.1 throughout origen's reply to celsus it is evid

plotinus. mercurius says that the priests drew suitable virtues from the nature of the world and mixed these together. plotinus follows him, and thinks that all can be easily conciliated in the soul of the world for it generates and moves the forms of natural things through certain seminal reasons infused with its divinity. which reasons he calls gods for they are not separated from the ideas in the supreme mind' an interpretation of this passage is that ficino used to agree with thomas aquinas, who explicitly condemns as demonic the magic in the asclepius,2 but since he has read plotinus' commentary he understands that, though there may have been bad egyptian priests who used demonic magic, hermes trismegistus was not one of them. his power came only from the world, from his insight into

FRATER TENEBROUS CULTS OF CTHULHU

be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersio

FREEMASON BLUEBOOK

at spiritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported

o arrive, by a virtuous education, our own endeavors, and the blessing of god; and,by the tresdeboard, we are also reminded, that, as the operative workman erects his temporal building agreeably to the rules and designs laid down by the master on his trestleboard, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the supreme architect of the universe, in the great books of nature and revelation, which are our spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time

ent to those ancient charges and regulations which point out the duty of a master of a lodge: you agree to be a good man and true, and strictly to obey the moral law. you agree to be a peaceable citizen, and cheerfully to conform to the laws of the country in which you reside. you promise not to be concerned in plots and conspiracies against government, but patiently to submit to the decisions of the supreme legislature. you agree topay aproperrespectto the civil magistrate, to work diligently, live creditably, and act honorably by all men. you agree to hold in veneration the original rulers and patrons of the order of masonry, and their regular successors, supreme and subordinate, according to their stations; and to submit to the awards and resolutions of your brethren, when convened, in

ion require, firmly, to the end that good order and harmony be preserved [the symbolic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the

processions. knights templar, and similar organizations, appearing as a body, should always act as escort: other bodies are placed immediately in front of the officiating lodge, and the grand lodge, if that is in attendance. at the funeral of past grand master robert p. dunlap, his commandery acted as escort, his chapter marched in the procession immediately in front of his lodge, and members of the supreme council, in which he was an officer, in their distinctive clothing, accompanied the grand lodge. the same is true of the funeral of charles w. moore, with the addition that a body of the scottish rite, of which he was a member, also marched in the procession. at the laying of the cornerstone ofthe masonic temple in boston, the grand commandery, followed by its subordinates, acted as es

their respect for a deceased brother, their sorrow at his loss, their sympathy with his friends and their steadfast faith in a life beyond the grave. in accordance with this custom we now commit the body of our brother to its kindred dust and leave him reverently and trustingly in the hands of him who doeth all things well. friend and brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. respons

FREEMASONS SATANISM AND SYMBOLISM

sexual connotations have been assigned to many of the symbols that are most commonly used in the fraternity, and for which other, meanings [completely non-sexual] have been taught to the lower level mason. sexual connotations to masonic symbols sex in the "g" the letter "g" is displayed quite often in masonic symbols. the initiate is told that this letter stands for "god" and for "geometry" which the supreme architect of the universe used to design the universe. however, arthur waite, occultist and 33rd degree mason quotes eliphas levi who is also a 33rd degree, tells us that the letter "g" stands for venus, and that venus' symbol is a lingam, a stylized phallis [masonic author, arthur edward waite, the mysteries of magic: a digest of the writings of eliphas levi, chicago, delaurence, scot

FULLER J F C SECRET WISDOM OF THE QABALAH

thorah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish people who, seeing a man covered with a beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unt

the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of

he conscious thought of man. the ultimate curtain is the shell of the egg- materiality; but before this final curtain can be lifted, a host of intellectual curtains- the white of the egg- have to be dissolved by transmutation into spiritual energy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immateria

ion tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man, or sage by eminence, is like the great pinnacle and spirit. he is the first of all beings. his spirit is one with the heavens, the master work of the supreme reason, being perfectly unique. 44 these resemblances- and scores of others could be cited- are not fortuitous, neither is it possible that they should have originated from one source, one human philosophical doctrine. the truth is that they are spontaneous, they spring naturally from reason itself once thought is turned upon the world; they are an integral part of man's mind and being

ng principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferance of the absolute one, who gives us the blighting cold, frost, and night, and also the beneficent and blessed daylight, warmth, and sunshine. man therefore partakes of two regions, that of the external, visible, m

ese winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the point, the penetration of its own light forms a ring or a palace. the light of the supreme point being of an inconceivable brilliance, the light of the palace which is inferior to it looks like a dark circle round it. but the light of the first palace, though it may seem dark by comparison with the point itself, is yet of an immense splendour which gives off another ring or palace forming a sort of envelope around the first one. so that, emanating from the supreme point, all

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

he hindoos there is but one almighty power, usually denominated as brahm or brahme- om or aum. this word in india was regarded with the same degree of veneration as was the sacred ieue of the jews. in later ages, the fact is being proved that this god, into whom all the deities worshipped at a certain period in human history resolve themselves, is the sun, or if not the actual corporeal sun, then the supreme agency within it which was acknowledged as the great creative or life-force- that dual principle which by the early races was recognized as elohim, om, ormuzd, etc, and from which the productive power in human beings, in plants, and in animals was thought to emanate. prior to the development of either tree or phallic worship, the sun as an emblem of the deity had doubtless become the p

r clans. concerning the worship of a man and woman as god by the early arabians, prof. robertson smith remarks "except the comparatively modern isaf and naila in the sanctuary at mecca where there are traditions of syrian influence, i am not aware that the arabs had pairs of gods represented as man and wife. in the time of mohammed the female deities, such as al-lat, were regarded as daughters of the supreme male god. but the older conception as we see from a nabataean inscription in de vogue, page 119, is that al-lat is mother of the gods. at petra the mother-goddess and her son were worshipped together, and there are sufficient traces of the same thing elsewhere to lead us to regard this as having been the general rule when a god and goddess were worshipped in one sanctuary"[38 [38] kins

the life proceeding therefrom, until, finally, when the earth is reached, isis, osiris, and horus appear as the representation of the creative forces in human beings, and therefore as the embodiment of the divine in the human. the deity invoked in all the earlier inscriptions is a triad, and we are assured that in babylonia, where beltis is associated with belus "no god appears without a goddess" the supreme deity of assyria was asshur, who was worshipped sometimes as female, sometimes as male. this god doubtless represents the dual or triple creative principle observed in all the earlier forms of worship. asshur had no distinct temple, but as her position was at the head of the pantheon, all the shrines throughout assyria were supposed to have been open to her worship. according to bunsen

of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents the threefold aspect of the force within the sun. the doctrine maintained throug

appears as the creator, preserver, and regenerator or destroyer. destruction, or the absence of the sun's heat, represented by winter, was necessary to life, and therefore the destroyer was also the regenerator and equally with the creator and preserver constituted a beneficent factor in the god-idea. in fact as this third element really embodied the substance of the other two, it finally became the supreme god, little afterward being heard about the creator and preserver. the regenerator or destroyer was of course the sun, which in winter died away and rose again in the spring-time as a beneficent savior or renewer of life. the principle involved in these processes represented fertility, life, reproductive energy. as applied to mortals, it comprehended the power to create combined with p

great creative energy throughout the universe, is a proposition which, when viewed by the light of more recently acquired facts, is perfectly reasonable, and exactly what might be expected. that this high stage of civilization was reached while women were the recognized heads of families and of the gentes, and at a time when perceptive wisdom, or the female energy in the deity, was worshipped as the supreme god, is a fact which in time will be proved beyond a doubt. indeed, had not the judgment of man become warped by prejudice, and his reason clogged by superstition and sensuality, the fact so plainly apparent in all ancient mythologies, that in the early god-idea two principles were contained, the female being in the ascendancy, would long ere this have been acknowledged, and our presen

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

icnote,'atthesame time he disapproved stronglyoftreatingouijaboards as toys, condemningthemas 'about the last plaything to beputintothehandsofchildren'.12fortyyears after his first (lecture on. mysticism tothelondon spiritualist alliance waite spoke tothemagain on'therelationship between mysticism and psychical research' on 10 april 1930.heacceptedthepossibilityofspirit communicationbutreaffirmed the supreme importanceofmysticism andofthegoalofdivineunion.howhis audience reacted isnotrecorded,buttheassociation clearly liked and admired him; somuchso that in 1938 it was suggestedthathemightbecome editoroflightin succession to george lethemwhowas in ill-health.theimmediate reason forthesuggestion was, however, somewhat bizarre, as waitenotedatthetime:thecouncil of the spliritualist] alllianc

ad parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not uncritical. he disputed the antiq

eputation remainedhigh-buttressedby his long and learned latters pub255 lished inlight,2and by the lambasting he gave criticswithin the occult camp.93lastly, in this doctrine, and in the principles connected therewith,lies the only adequate basis for a new religionwhichshall be at once scientific and aspirational, positive and mystical; and such a religion is sincerely and honestly believed to be the supreme needofthe age by a large and increasingnumberofdevout and earnest persons_'hethataspiredtoknow' notexplain. he concludes his statements by advocating a new religion:thepublicationofazoth-whichfinally took place in february1893-wasonly a part of waite's scheme. equally important was thesettingup of a body that wouldworktowards the goalofputtinghis theories into practice. as a first step

nting him to the grade of adeptus exemptus and authorizing him to found' a new english society of the goldendawn.he was further empowered to 'choosetwolearned persons in order to make up the first three masters, and these he duly selected fromwithinthe ranks of the s.r.i.a. he was by now secretary-generalofthesociety, and chose as his companionstwoequally prominent members:drw.r.woodman (1828-91, the supreme magus (i.e. head) of the society and a learned kabbalist, and s.l.m. mathers,2a memberofthe society'shighcouncilwhohad already expanded the rituals on westcott's behalf and converted them.into workable form.on1 march 1888 the three chiefs issued themselveswitha charter to found 'isis-urania templeno.3',and gave themselves roles that mirrored their positions in thes.rj.a.:woodman was im

sonry and the orders which are connectedwithand dependent uponit.(2)thework of the s. c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters orsupreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns.(3)thes. c. will for its better protection vigilantly conserve an occult and anonymous character and, savein the supreme degrees of the council, will at no time divulge the names of its members to any person in the world.(4)thes. c. consists of the following brethren. frater l. s; fraterm.w.e.;fraters.r.,under the conditions now to be setforth:-thes. c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ental fratres and sorores. thesemssprovided the adepts who possessed the secret of their occult meaning, with the ability to extend the order of the g.d. in the outer subject to the approval of the chiefs of the second order.102thegoldendawnthisapproval having been obtained from the g.b. soror 'sap: dom. ast' in germany, the fratres 'quod scis nescis 's.rioghail mo dhream' and 'magna est veritas' the supreme magus of the soc ros in anglia, were duly instructed to extend the order in england, and this temple was consecrated as a successor to hermanubisno.2which had ceased to exist, owing to the decease of all its chiefs.thetemple no.iof licht, liebe, leben is a groupofcontinental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chi

GILBERT THE MAGICAL MASON

15; colonel walton walker was thefirstcelebrant.theestablishmentofthelast four colleges, and of others in the colonies, india,andsouth america, was largely due totheenergy ofarthurcadbury jones,thesecretary-general.thes.r.i.a.has recently publishedindianmasonsmarks,'byfratera. gorham, 8260,andthe ritual of themysteryof the judgementofthesoul,byfraterm. w. blackden, vila. in 1911 aconcordatbetween the supreme magus of england and coloneltoddstewart,thes.m. of scotland, was signed, and generalthomasj. shryock was recognized as s.m. in u.s.a. in 1915thewaragainst germanyandaustria preventedtheholdingofa jubilee ceremony to celebrate fifty successful years of progressofthes.r.i.a.38themagical masonthemagi and officers of the high council for 1916 are the fratres: william wynn westcott, m.b.,j

a and of natural magic, and of divination, saying that the will of god can be found out by such studies and by researches into nature, that all known arts ancient as well as new are to be studied and all men should find means of acquiring them, and should seektoimprove especially the knowledge of medicine, mathematics and chemistry. he concludes that he deems it impossible for anyone to attain to the supreme summit of the natural sciences, unless hebeprofoun255 dly versed in the occult meanings of the ancient philosophers. a german edition of this work, with a preface by adam booz appeared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-polit

ust, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of its purity and its development, has attained the standard of perfection. we arebutstudents of the higher life, and no adept among us can divine when and where anyone of you may be attacked, or by what trials, but we warn of the risks, and we are h

gma does not attach to the kabalistic conception of the tetragrammaton, that dreadful name of majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews. time will not permit me to extend much farther this paper on the doctrines of the kabalah; but i may say that the teaching include the following dogmas.(1)that the supreme incomprehensible one was not the direct creator of the world (2) that all we perceive or know of is formed on the sephirotic type (3)thathuman souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, where the decision is made as to what body each soul shall enter (5)thatevery soul after earth

of spirit, or spirit is the highest manifest" ation of matter. spirit is the only substance. matter, says a kabalist, is the mere residuum of emanation,butlittle above non-entity.fromgod, and the world around us, let us pass to consider what the kabalah teachesaboutman, the human soul.ithas already been explained that the doctrine of emanation postulates successive stages of the manifestation of the supreme spirit, which may be regarded as existing on separate planes. now thetensephiroth cluster their energy into a formulated four-parted group, upon three spiritual planes, and a plane of so-called objectivity or of matter. thesetensephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated w

tence. what then becomes of the distinction between matter and spirit?thething we call soul, is it an immaterial substance, or an attribute of matter? confusion alone would exist, all would be doubt, and abyss; life would be a dream, and silence greater wisdom than speech.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affirm god, who is the supreme reason for existence. eheie is proved by jehovah.theten sephiroth113 [reprinted fromlucifer,vol. viii, no. 43 (march 1891, pp.48-9.]12.thereligion of freemasonryilluminatedbythekabbalahfreemasonry, our english craft, describes itself as a 'system of morality veiled in allegory, and illustrated by symbols. a little consideration will, i feel sure, convince us that it is something more t

GILBERT THE SORCERER AND HIS APPRENTICE

55 sors. well, the bull symbol in the course of time,andabout the period when moses was born, gives way to the symbol before it, aries. moving backward through the signs, the sun atthevernal equinox occupies the sign of aries, and then the lamb or the ram comes to be worshipped allover the world. and whenisay 'worship ,idonotmean literally, but that the lamb or ram symbol is taken as the glyph of the supreme god;and,the ram is also the symbol of thesun.and so, when the sun is rising at the vernal equinox in the sign of the ram, we have thelordon his own throne, so to speak, and that is one reason for what otherwise might be a very curious fact, that from that timetillnow the vernal equinox has been said to take place on the first: point of aries, a conventional sign. long ago the sun moved

ivisions, called after the old signs, and they stuck to the name of aries. i have no doubt any astronomer could give you a dozen reasons why. the occult reason why is, that thatsign-thesun on his own throne, symbolising the male principleslain..the lamb slain before the foundation of the .184 the sorcerer and his apprenticeworld, showing, too, the moon, his mate- is the glyph of the whole period, the supreme glyph. the lamb of god is the glyph, one supreme glyphofthechristian church all over the world now just as much as the pascal lamb in the time of moses, the ram symbol of zeus, the ram of phryxos helle, and the ram of many another mythology of the same date. this is also the meaning of the horned moses. many people have asked, and some have asked in vain, unless from an occultist, what

re was a glory on his face when he came down from the mount, so that a veil had to be placed on his face. that may be one reason, but that would be pictorially represented by a halo or by a veil to moses. now we very seldom see a picture of a veiled moses, but we do frequently see a picture of a horned moses;.and the reason is simply because moses was the earth leader at the time when the ram was the supreme glyph in the heavens, and the symbol of the ram was transferred to moses, and so horns were placed on his head. there is another thing to notice there with regardtoour own country, and that is that the bull (although the sun at the vernal equinox has long passed out of the sign of the bull) yet remains the glyph of england. why should we speak of england as john bull? very few people c

central point- the invariable and immovable central point 255 typifying the divine creator, from whom radiate all diversity; that diversity being all still himself, teaching us the oneness of things, teaching us the trinity in unity, and teaching us the higher pantheism, and that they are all one- three aspects of the same truth. so in the egyptian zodiac we find the bird-formed deity, symbol of the supreme creator, occupying the centre; in the hindu zodiac we find the man in the attitude of prayer generally, and half-hidden by clouds; but in many of them, and also in the chinese, we find the man, or sometimes the dragon, occupying the centre. in all of these we find the one, the three, and the multiple; and radiating out from that centre we find these various signs, no matter exactly how

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

ific topics. beswick s vehement denials my ideas are too original generally for me to go to channing for assistance; and i am not indebted to a single man, living or dead. for a single idea or suggestion. in my papers on astronomy& 12[12] h. v. b. voorhis, concerning the swedenborgian rite, in collectanea, vol. 8, part 3, 1966, p. 226. the documents to which voorhis refers were in the archives of the supreme council 33 of the ancient& accepted rite for canada. they have subsequently disappeared 13[13] new jerusalem magazine (boston, vol. 30, 1857/58, p. 18, report of the committee of ministers on the case of mr. beswick magnetism were not matched by steadfast action, and because he was of a retiring sensitive temperament and hurt at being so unjustly used by a single malicious slander he r

k, and begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fantasy) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archives of the supreme council of the ancient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons ca

temple in most other masonic bodies also, with one significant exception: in the antient and primitive rite longley was grand master ad vitam of the sovereign sanctuary for canada from its foundation in december 1882 to his death on 23 february 1885. earlier, in february 1876, he had been active in importing the antient and primitive rite from the u.s.a. and in august of that year he had acquired the supreme rite of memphis and the reformed egyptian rite from 28[28] lt. col. w. j. b. mcleod moore (1810 1890) was provincial grand prior of canada in the masonic order of knights templar, becoming grand master of the sovereign grand priory of canada on its formation in 1884; thomas douglas harington was the first sovereign grand commander of the supreme council 33 of the ancient& accepted rite

enborgian rite, styled emmanuel lodge and temple, no. 3, to confer the degrees of enlightened, sublime, and perfect phremason upon lawful master masons. the lodge and temple consist at present of only four members, but if any of your readers would like to enter the rite they can do so by sending their names and the fee of 1 to bro. s. p. leather, burnley, lancashire, the j.w. of said body. we pay the supreme grand lodge and temple of the dominion of canada 5 5s. for our warrant and ritual. this is a fair summary of the text of the warrant, a contemporary copy of which is preserved in the library of the united grand lodge of england. according to the warrant, emmanuel lodge and temple of the primitive and original rite of phremasonry otherwise known as the swedenborgian rite was to be held

aster and as such your name would appear in the grand warrant, and as a grand officer32[32. westcott duly took the carrot, and, as we shall see, the rite was for him a source of great pleasure. there were others, however, for whom it was not. thomas harington was not only supreme grand senior warden of the swedenborgian rite in canada; from 1874 to 1882 he was also sovereign grand commander 33 of the supreme council of the ancient& accepted rite for canada. but any pleasure that the authorities of the supreme council for england and wales may have derived from learning of their canadian colleague s high office in an unheard-of rite was more than tempered by their rage at discovering his involvement with john yarker who had been a thorn in their flesh for many 32[32] irwin to westcott, 13 n

ington and mcleod moore kept their distance from yarker and links between the canadian and english bodies became tenuous. for his part yarker moved at once to minimise any risk to his new baby. a further notice of the rite in the freemason (10 february 1877, p. 54) included this paragraph: 33[33] shadwell h. clerke to t. d. harington, 3 august 1876. copies of the letters are in the letter-book of the supreme council 33 of the ancient& accepted rite for england and wales. yarker had fallen foul of the supreme council through his involvement with an irregular supreme council in america, deriving from joseph cerneau. 34[34] clerke to harington, 8 march 1877 some misapprehension having got afloat, it was considered desirable to state that although this rite had leading members in various rites

GILBERT R A THE MASONIC CAREER OF A

nd the orders which are connected with and dependent upon it (2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s; frater m.w.g; frater s.r, under the conditions now to be set forth- the s.c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or mo

n star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through marti

ty, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append th

GLOBAL FREEMASONRY

compte-rendu" of the grand orient it has been proved that all the anti-clerical measures passed in the french parliament were decreed beforehand in the masonic lodges and executed under the direction of the grand orient, whose avowed aim is to control everything and everybody in france "i said in the assembly of 1898" states the deputy mass, the official orator of the assembly of 1903 "that it is the supreme duty of freemasonry to interfere each day more and more in political and profane struggles "success (in the anti-clerical combat) is in a large mea- global freemasonry die sure due to freemasonry; for it is its spirit, its programme, its methods, that have triumphed "if the bloc has been established, this is owing to freemasonry and to the discipline learned in the lodges "we need vigi

GNOSTIC CATECHISM

GNOSTIC HANDBOOK

diverse images and language forms. these definitions while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated t

le importance, something occurred and the algebra we use to represent it is somewhat irrelevant. the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils (a medieval gnostic sect) had an answer which was at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, obolensky what are we to make of such spe

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

he spiritual world, and formed what is known in gnosticism as the great schism. the great schism the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work

at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower chakras. the characteristic of the city is that of being the capital city where the supreme court and priests of babylon sat in judgement. it can hence be understood that the pergamos is the seat of control and discrimination (right thinking. however, there is clearly a great danger, for the priests of babylon are fallen. accordingly, it is imperative that our self-control comes from the true self, not just from subpersonalities or the mind. the mind is a great servant, but a

anti sophic forces sophia anti-logic forces logos fig 33 treasury of light world of the archons gnostic theurgy page 119 mithra is a fascinating case as there is a certain mythos which explains the nature of the solar sphere extremely well. while mithra is seen as a solar god, at times he is also seen as a saturnian lord ruling over the sun and moon. this is because saturn was related to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and

GOETIA LUCIFERIAN

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 from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, whic

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

rnings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of si

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

nglish rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the nee

these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content h

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

he sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit activ

GOLDEN DAWN RITUALS B

is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 obs

rit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian o

GOLDEN DAWN RITUALS C C1

ter of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most oppos

ach 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 macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the

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 macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept

o even this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular let

form. also, trace the planetary symbol within the center of each, and then vibrate the name atyrara. 8. then, after the above planetary work has been done, turn unto the quarter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the r

hen thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, whic

GOLDEN DAWN RITUALS D

nd by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holdin

GOLDEN DAWN RITUALS E

and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows

GOLDEN DAWN RITUALS G

of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work, the proper empowerment of any magical tool is absolutely critical for future working. the tool, when at all possible, shou

GOLDEN DAWN RITUALS U3

it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt t

GOLDEN DAWN RITUALS VENUSZAM16

y, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in

GOLDEN DAWN RITUALS Z2

h of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curc

GOLDEN DAWN RITUALS Z3

regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating

GOLDEN DAWN RITUALS ZAM15

ep 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser bani

GOLDEN DAWN RITUALS ZAM16

ully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificen

GOLDEN DAWN RITUALS ZAM19

not been given to man a more excellent, admirable, and wholesome book than the holy bible; blessed is he who possesseth it, more blessed is he who reads it, most blessed of all is he who truly understandeth it, while he is most like to god who both understands and obeys it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this so great gift of god we do in no manner set at naught, but as it bringeth not always with it the knowledge of nature, while this knowledge bringeth forth both that and an infinite number of other natural miracles, it is right that we be rather earnest to attain to the knowledge of philosophy, nor tempt excellent wits to th

GOLDEN DAWN RITUALS ZAM22

efore, 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 in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. sha

ntagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius

the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from t

GOLDEN DAWN RITUALS ZAM24

he hierophant as the expounder of the mysteries, but not on him alone, for all must work together to encompass the good of all. i invite you, therefore, not only to take counsel with the chiefs of the second order on all important occasions and to maintain a regular communication with the guardians of the outer temple, but to consult and assist the lesser officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all

nd acceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hierophant (reads his confession "in virtue of the power to me committed, i proceed to invest my officers. let the hiereus come to the east (hiereus standing in the east, is invested wit

GOLDEN DAWN RITUALS ZAM9

r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ar,40 introduced by the olmecs and much associated with the later maya,41 which predicted the end of the world on 23 december ad 2012. if the calendar, and the preoccupation with time, had been part of the legacy of an ancient and forgotten civilization, the maya must be ranked as the most faithful and inspired inheritors of that legacy. time as the archaeologist eric thompson put it in 1950, was the supreme mystery of maya religion, a subject which pervaded maya thought to an extent without parallel in the history of mankind. 42 as i continued my journey through central america i felt myself drawn ever more deeply into the labyrinths of that strange and awesome riddle. 36 the ancient kingdoms of mexico, pp. 54. 37 mexico, pp. 669-71. 38 for further details, see the gods and symbols of anc

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ck lodge can be defined and thus identified in only one way and by one set standard: the subversion of the true will. this is the essence of black magick, and is its only true definition. aleister crowley explained it this way: the magical will is in its essence twofold, for it presupposes a beginning and an end, to will to be a thing is to admit you are not that thing. hence to will anything but the supreme thing is to wander still further from it any will but that to give up the self to the beloved is black magick yet the surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. the majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. they have no real

y used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic add

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

and principles that are expressed by the vision. you should be able to directly observe the universe without bias and without your own personal beliefs coloring your view. you may be surprised by how deeply your beliefs are either modified or strengthened by this experience. 220 pop and zen, initiation what is the meaning of initiation? it is the path to the realization of your self as the sole, the supreme, the absolute of all truth, beauty,purity, perfection! aleister crowley, magick without tears there has been a lot written about initiation and its importance in magick. it is more than simply adding further knowledge. i t impl ies a death of something and a rebirth of something else. after you are initiated, in the true sense of the word, you will not be the same as you were. ini t ia

the number for definition through memory. babalon is the feminine current encountered in the aethyrs, adna-odo impl ies opening up to the concept of 253 obedience; baha [l]-noq [01 is "the cry of a faithful ser- vant" ananael means "the secret wisdom" lonsa-mi suggests the power or energy that lies latent in everyone; odo-emna can mean "to open yourself up henceforth" and noq[01-l-iald can mean "the supreme servant (or minister) of god" an interpretation of this magick square is: o babalon obeisance to you. receive me, your faithful servant who proclaims your secret wisdom. you are the power that resides in everyone. receive me, for now and for ever. in addition to these five squares, each watchtower is associated with a magick square as follows: nanta. thi a watchtower of eparth1lt can b

f death. graa-raor- a-ors-ar-sa-a (g eh-rah-ah-rah-oh-ar-ah-oh-ar-seh-ah-rasah-ah) behold the moon, the dark sun, and behold, i know the darkness that lies behind the sun. hold your pantacle before you and say, ka-kakom babalon (kah-kah-koh-meh bah-bah-ioh-en) behold, the invigoration of babalon (bah-bah-loh-en. i know the strife that comprises life. drjx-l-iou dax (deh-ree-etz-el-ee-oh-ue-dahtz) the supreme soul lies in the loins. i know the fire that comprises desire. part 6. isis. visualize a gigantic figure of the goddess isis, young and beautiful before you. see her standing with one bare foot on the cool moist grass near the tree and the other in the hot dry sand of the desert. let her long hair be flowing in the wind. let her be radiating love and patient acceptance. part 7. theaddr

GREY W G CONDENSATION OF KABBALAH

aid to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative stream. this was considered as a competence to construct anything and everything needed for life. this called for supreme wisdom, so this second field or sphere, was named chochmah which means wisdom in hebrew. putting 0+ 1+ 2 concepts together, it seemed obvious t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ange ei into ot proves no connexion between them, the change being common to many verbs(\ei-rru xolttos /cei/tat koltt; vates, at once seer and singer, is an important link. tr.^ns. vol. iii^ b 900 poetry (and our smid equally stood foi' the fraraer of tlie lied or lay, on. liosa-smisr, was to be specially marked, this was done by the ohg. scuof, os. as. scop (p. 407-8 n, which reminds at once of the supreme shaper of all things and of the shaping norn. the on. has no skopr^ that i know of, but instead of it a neuter shxid, which i only grope after dubiously in ohg (pp. 94. 649, and whose origin remains dark^ skdidskapr, as. sc6pcrceft= poesis. the romance poetry of the mid. ages derived the name of its craft from the prov. trobar. it. trovare, fr. trouver^ to find, invent, and trohaire, t

an once mentioned of the word' wunsch' which, like sselde, signified both the sum total of happiness and a personal being wunsch or seelde. the diminutive form of it in wunscili-gerta leads me to see in this compound no reference to a person, but to a thing: it is the gerta (yard, rod) by possessing which a man becomes partaker of all earthly bliss. the bestowal of that bliss proceeds from wuotan the supreme (p. 419. the 13th century poets also use the term. conrad in bis schmiede 664 (614, comparing the virgin to the rod of moses' du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' in his troj. 19888, of helena ^schoene als ein wunsch elgerte kam sie geslichen (gliding) lifreht' as danish folk-songs

wuotayi with mercury. rudolf in his barl. 274, 25 may very well have meant 'des wimsches bluome' as the numerous examples from his gerhart (p. 140) shew how familiar this personification was to him. so in tit. 5161-9 'gezwiet vil der wunschelrise' and' wunschel-berndez ris (see suppl. the mythical aspect of mountain-prisoned treasures, as of mountain-prisoned heroes and gods, has led us to wuotan the supreme maker and giver of all things' to whom are known all hidden treasures^ yngl. saga, cap. 7. some other things, beside flowers, herbs and rods, are helpful to the lifting of treasure. thus a hlaclc he-goat that has not a light hair on him is to be sought out and tied to the spot where money lies hidden, like a sacrifice to the spirit who guards it (mone's anz. 6, 305. some prescribe a hl

ean by being born on an oak or walnut-tree (p. 572u; how exactly the myths of creation and d^4uge fit in together, is past doubting (see suppl. chapter xxxiii. devil. the notion of the devil and of devilish spirits -which has by degrees acquired so wide a compass and struck such deep root even in the popular religion, was unknown to our heathenism. it seems a general rule, that a dualism dividing the supreme being into opposites, where it is not [already] based on the earliest profound thought of a system (such as the zendic, never gets established at a later period except by abstract philosophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

d fasolt. fasolt must be an old word, if only because it is hard to explain; does it come under the ohgr. fasa, fason (graff 3, 705? in on( fas* is superbia, arrogantia; the name seems to express the overbearing nature of a giant. mermeut, which occurs nowhere else, perhaps means the sea-mutterer? schm. 2, 552. 653 has maudern, inutern, murmurare. these demi-gods and giants stand related to donar the supreme director of clouds and weather, as ^eolus or boreas to zeus. and from zeus it was that the favourable wished-for wind proceeded: aios ovpos, od. 5, 176. wuotan (the all-pervading, 1 sup. i, 282. praetorius s weltbeschr. 1, 429: at bamberg, when a violent wind was raging, an old woman snatched up her mealsack, and emptied it out of window into the air, with the words: dear wind, don t b

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

hee in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme grand lodge of the a.m.o.r.c, has again decided to publish a new edition of the official manual. i know that it is greatly needed and will be sincerely appreciated. years ago we issued a small, private manual for our lodges but that issue soon became exhausted and others followed. this new manual will take the place of the older ones and will, as usual, contain changes and additions de

for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey

he eye and imagination of thousands who visit rosicrucian park each month. the rosicrucian egyptian museum houses one of the largest collections of egyptian, assyrian, and babylonian antiquities on display in the united states. many of the museum's acquisitions are extremely rare and draw distinguished visitors from all over the world [18] great american manifesto issued by the charter members of the supreme grand lodge as founders of the order in america the ancient and mystical order rosae crucis in the united states of america, its territories and dependencies, shall be an independent organization operating under its own constitution. its purpose shall be the same as those of the "order rosae crucis" throughout the world, and its constitution shall be identical in spirit with that which

shall embody such changes or modifications as will properly meet the requirements of this jurisdiction. therefore, it is declared that the attached constitution, of which this pronunziamento is a part, was prepared after consultation with all possible authorities and with proper discussion by all the founders of the order in america, and was finally approved and adopted by the charter members of the supreme grand lodge in america and shall be adopted and ratified by all lodges now organized or hereafter to be organized and chartered by the supreme grand lodge or the imperator of the order in america. decreed and issued june, 1915, at a meeting of the first american supreme council held in the city of new york, n.y [19] part two extracts from the constitution and statutes of the grand lodg

june, 1915, at a meeting of the first american supreme council held in the city of new york, n.y [19] part two extracts from the constitution and statutes of the grand lodge of the ancient, mystical order rosae crucis worldwide jurisdiction (the americas, australasia, europe, africa, and asia) article i.section 1 this lodge is a separate and distinct body created and chartered by the hierarchy of the supreme grand lodge of the ancient, mystical order rosae crucis, worldwide jurisdiction (hereinafter referred to as the grand lodge of amorc, or as grand lodge. section 2 this grand lodge is subordinate to and derives its existence and powers from the imperator and the board of directors composing the supreme grand lodge of amorc. it is chartered as the grand lodge of the general membership of

sae crucis, worldwide jurisdiction (hereinafter referred to as the grand lodge of amorc, or as grand lodge. section 2 this grand lodge is subordinate to and derives its existence and powers from the imperator and the board of directors composing the supreme grand lodge of amorc. it is chartered as the grand lodge of the general membership of the a.m.o.r.c. and is a separate and distinct body from the supreme grand lodge and, with its properly authorized affiliated bodies and members at large constitutes the membership section of the order (amorc) in this jurisdiction. section 3 the see of this grand lodge shall be located at the grand lodge headquarters offices selected by the directors of the supreme grand lodge. section 4 all members of the order of amorc in this jurisdiction shall be kn

HAMIL THE ROSICRUCIAN SEER

g received, but had not read, would have a beneficial tendency.thereply was- c.a-'iam of opinion that they are of great service to his cause. i regardmrowen very highly; and his works are equal to himself; but in some things he is wrong. could he but believe in the redemption of christ, and look for salvation through his atonement, and believe that nature owes its existence to god, and that he is the supreme ruler of all things, i should firmly believe him to be a man with few equals upon earth' i shall be engaged as usual on tuesday the z rst inst, but i purpose, if agreeable, calling upon you on wednesday the 22nd, and i can then arrange which evening will suit you for me to bring my young friend with me to london. trusting you are in good health, i am, dear sir, yours faithfully, robert

to human appreciation by our senses; and spirit when too refined or etherialized to be perceived by men except when mesmerised or out of the normal state.'c.a.-thespirit of man can appreciate them more fully when separated from the body.'i3.-thatgod and nature are omniscient and omnipre255 sent.'c.a.-itis wrong for him to so closely connect nature with god. although nature is his work, and he is the supreme ruler, he views it in the same way that an artisan would view a piece of elaborate machinery that he had made, and which would act under one principle until he chose that it should be stopped.'14.-omnipotent,-exceptthat he cannot change the laws of nature, which would be to change his own qualities which are unchangeable' c.a.-asnature and god are quite separate, so he can changeitwith

geable qualities' c.a.-heis right.'5.-thatsome notion of the almighty power of these combined elements may be conjectured from observing the extent of motion, life, and instinct or mind, in one of the minute beings seen through a glass of great magnifying power in a drop of water' c.a.-heis right in that conclusion, but not in using the wordmind.'6.-that the aggregate of these elements constitute the supreme mind, or the god-head.'c.a.-theydo not.'7.-thatthese elements,-their inherent unchangeable qualities,-and their aggregate power, or suprememind,255co-exist externally.'c.a.-theydo not.'8.-that, as nothing could have existed before them, they are the great first cause of all things; and that, as nothing can exist after them, they are first and last and everything' c.a.-theywere first; b

ebeliefs and sentiments of lero].2.i believe in three persons and one god, father, son and holy ghost, i recognise the father as creator and sole director of the universe and all the elements it contains. but his son, jesus christ, is the one most essentially necessary for the salvation of mankind.theholy ghost the comfor255ter-thespirit emanating from the two combined who together with them form the supreme being.excerptsfrom thecrystalmssii5god, angels, or man should in the least relieve them from these frightful torments. death is the transition from the corporeal to the spiritual state, but in passing from life into death man only loses hisflesh-themind, faculties and desires are exactly the same as those with which he quitted the earth, as he loses these faculties so he loses the perc

have been unanimously electedi.member of the weston-super-mare&bristol college of rrosicrucians.!not being personally known to the brethren, i cannot but feel ithat the honour they have done me, upon your recommendation,iiia proof not of my qualificationsbutof the esteen and respectinwhich you mlost] w[orshipful] brother are held by the membersofthe college.itis true that when i was exalted into the supreme degree of rloyal] alrch] mlason, after giving due proofs of my proficien255cy,i was informed by the mlost] e[xcellent] zlerubabel] that my humility was a sure indication of merit, and that he was convinced i was qualified to discharge the duties of the most important stations, but these offices being filled i was merely employed to dig and delve, and was in due time promoted to the off

HANDBOOK OF EGYPTIAN MYTHOLOGY

ods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. ironically, the finest temple at abydos was built by seti i, a king who was named after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been

orth. this strain of thought seems to be reflected in the roman period hermetic text known as the asclepius. in this dialogue, hermes trismegistus warns that in the old age of the world the gods will go back to heaven, egypt will be deserted, and all the people will die. 47 references to an absolutely final destruction are rare in egyptian or egyptian-based texts. even the asclepius promises that the supreme god will remake the world. the eschatology of egypt is most truly represented by the cycles of destruction and renewal expounded in the new kingdom underworld books. many of the events from this linear time line recur in cyclical time. cyclical time the egyptian universe remained eternally the same only through constant change in the form of cycles of decay, death, and rebirth. the our

esearch material on ancient egypt. this is the best place to go for information on tutankhamun, and there is an excellent children s section. mythology gallery members.aol.com/egyptart/ a beautifully illustrated introduction to egyptian mythology by artist richard deurer. it has a helpful glossary and good lists of deities and symbols but a poor bibliography. sca guardians.net/sca/ the website of the supreme council of antiquities, the organization in charge of all archaeological sites and museums in egypt. the site is not updated as often as it might be, but it does have interesting information on current excavations. tour egypt www.touregypt.net/gods1.htm the official site of the egyptian ministry of tourism. go to its old egypt mythology section for detailed information on egyptian deit

HEAVEN HELL

opment of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these t

ulated general plans of the tuat. how the egyptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of

HELENA BLAVATSKY NIGHTMARE TALES

ht, the first shadows of the great mystery. thus mythought wrapped, as i believed, in the remnants, of its now fast retiring vitality, was watching withintense and eager curiosity the approaches of its own dissolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion should envelope me, before i had time tofeel and enjoy, the great, the supreme triumph of learning that my life-long convictions were true, that deathis a complete and absolute cessation of conscious being. everything around me was getting darker with everymoment. huge grey shadows were moving before my vision, slowly at first, then with accelerated motion,until they commenced whirling around with an almost vertiginous rapidity. then, as though that motion hadtak

in he had raised, the frankenstein with whom at the time, it was i, myself, who would,not part, through my insolent pride and unbelief. three months later i was in my japanese home again, and i at-once sought out my old, venerable bonze,tamoora hideyeri, i now implored him to take me without an hour's delay to the yamabooshi, the innocentcause of my daily tortures. his answer but placed the last, the supreme seal on my doom and tenfoldintensified my despair. the yamabooshi had left the country for lands unknown! he had departed one finemorning into the interior, on a pilgrimage, and according to custom, would be absent, unless natural deathshortened the period, for no less than seven years. in this mischance, i applied for help and protection to other learned yamabooshis; and though well a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e lower part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from and through and ever influenced by the moon; and only of the higher part or the spiritual soul, with the tmic and manasic elements in it does he make a direct emanation of the sun, who stands here for agathon the supreme deity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence the name given to the mysteries, telein, resembled that given to death, teleutan. the athenians also heretofore called the deceased sacred to demeter. as for the other death

icious are some of them, that they will stop at nothing. one of them found recently a contradiction, which he gravely discusses in a letter to that journal, in two statements picked out of mr. sinnett's lectures. he discovers that grave contradiction in these two sentences "premature returns to earth-life in the cases when they occur may be due to karmic complication; and "there is no accident in the supreme act of divine justice guiding evolution" so profound a thinker would surely see a contradiction of the law of gravitation if a man stretched out his hand to stop a falling stone from crushing the head of a child! on reincarnation or rebirth what is memory according to theosophical teaching? q. the most difficult thing for you to do, will be to explain and give reasonable grounds for su

te adjustment of parts, how all sound logic, how the faintest glimmering sense of justice, revolts against this vicarious atonement! if the criminal sinned only against himself, and wronged no one but himself; if by sincere repentance he could cause the obliteration of past events, not only from the memory of man, but also from that imperishable record, which no deity-not even the most supreme of the supreme-can cause to disappear, then this dogma might not be incomprehensible. but to maintain that one may wrong his fellowman, kill, disturb the equilibrium of society and the natural order of things, and then-through cowardice, hope, or compulsion, it matters not-be forgiven by believing that the spilling of one blood washes out the other blood spilt-this is preposterous! can the results of

aid that "ascetic practices" are not obligatory even in that inner section? a. no more they are; but the first thing which the members learn there is a true conception of the relation of the body, or physical sheath, to the inner, the true man. the relation and mutual interaction between these two aspects of human nature are explained and demonstrated to them, so that they soon become imbued with the supreme importance of the inner man over the outer case or body. they are taught that blind unintelligent asceticism is mere folly; that such conduct as that of st. labro which i spoke of before, or that of the indian fakirs and jungle ascetics, who cut, burn, and macerate their bodies in the most cruel and horrible manner, is simply self-torture for selfish ends, i.e, to develop will-power, b

s "privation" in the aristotelian sense. the first logos is "the light of the world" the second, and the third, its gradually deepening shadows. adept (lat. adeptus) in occultism, one who has reached the stage of initiation and become a master in the science of esoteric philosophy. aether (gr) with the ancients, the divine luminiferous substance which pervades the whole universe; the "garment" of the supreme deity, zeus, or jupiter. with the moderns, ether, for the meaning of which, in physics and chemistry, see webster's dictionary, or some other. in esotericism, aether is the third principle of the kosmic septenary, matter (earth) being the lowest, and akasha, the highest. agathon (gr) plato's supreme deity, lit "the good" our alaya or the soul of the world. agnostic a word first used by

dent spirit. athenagoras a platonic philosopher of athens, who wrote an apology for the christians in 177 ad, addressed to marcus aurelius, to prove that the accusations brought against them, viz, that they were incestuous and ate murdered children, were untrue. atma (sans) the universal spirit, the divine monad "the seventh principle" so called, in the exoteric "septenary" classification of man. the supreme soul. aura (gr. and lat) a fine, delicate invisible essence or fluid that emanates from human, animal, and other bodies. it is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or magnetic aura. in r.c. martyrology, a saint. avatara (sans) divine incarnation. the de

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

e. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchemical books to which ayton referred in his letters to gardner. in any case there was often more than one edition and ayton hardly ever provided dates for the copies in

HP LOVECRAFT A DARK LORE

libraries containing the records of the planet's past and future. this reconciled many captive minds to their lot; since none were other than keen, and to such minds the unveiling of hidden mysteries of earth-closed chapters of inconceivable pasts and dizzying vortices of future time which include the years ahead of their own natural ages-forms always, despite the abysmal horrors often unveiled, the supreme experience of life. now and then certain captives were permitted to meet other captive minds seized from the future- to exchange thoughts with consciousnesses living a hundred or a thousand or a million years before or after their own ages. and all were urged to write copiously in their own languages of themselves and their respective periods; such documents to be filed in the great ce

HP LOVECRAFT THE OUTSIDER

soul-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in the supreme horror of that second i forgot what had horrified me, and the burst of black memory vanished in a chaos of echoing images. in a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique c

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

on, in endless cosmic cycle. the archetype, throbbed the waves, are the people of the ultimate abyss- formless, ineffable, and guessed at only by rate dreamers on the low-dimensioned worlds. chief among such was this informing being itself. which indeed was carter's own archetype. the gutless zeal of carter and all his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists, are facets of it. almost stunned with awe, and with a kind of terrifying delight, randolph carter's consciousness did homage to that transcendent entity from which it was derived. as the waves paused again he pondered in the mighty silence, thinking of strange tributes, stranger questions, and still str

INITIATION INTO HERMETICS

l play of two elements, consequently those of fire and water. light in its outcome therefore has the positive quality whereas darkness has the negative one. this interplay evidently is working in all regions. 7. akasa or the ethereal principle several times while describing the elements i have said that they proceed from the ethereal principle. accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. it is the non-created, the incomprehensible, the indefinable. the various religions have given it the name of god. it is the fifth power, the original power. everything has been created by

swadisthana. the center of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire cent

soul and spirit. the preceding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling

the spiritual akasa. each thought is preceded by a basic idea which, according to its property, accepts a definite form, and arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. therefore man himself is not the founder of the thoughts, but the origin of each thought is to be sought in the supreme akasa sphere or the mental plane. man s spirit, as it were, is the receiver, the antenna of thoughts from the world of ideas, according to the situation in which man happens to be. the world of ideas being all in all, each new idea, new invention- in short, all man believes to have created by himself- has been brought out of this world of ideas. this production of new ideas depends on

the all-embracing love. the yogi, too, walks toward one single aspect of god. the bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. now let us regard the idea of god from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let

four pillars of solomon s temple, i.e, the microcosm and the macrocosm upon which the sacred science of magic is built. according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect of willpower that can be obtained by toughness, patience and perseverance in the holy science, and chiefly in its practical use. he who does not intend to satisfy his sheer curiosity only, but is in earnest willing to enter the path leading to the loftiest heights of wisdom, must possess an unshakeable will. daring: he who is not afraid of sacrifices nor

ISIS UNVEILED

i frubglerwu, utated brtuum, brethren in ckriel, b^orwiad duuii, s^onhed otrauat, rearmed preibtltrmu, citmberlmid pretbjfleriant. digitizecoy google 2 isis unveiled head. there are many hundred thousand jews; some thousands of orientals of su idnda; and a very few who belong to the greek church. a man at salt i^e city, with mneteen wives and more than one hun- dred children and grandchildren, is the supreme spiritual ruler over ninety thousand people, who believe that he is in frequent intercourse with the gods for the mormons are polytheists as well as polygamists, and their chief god is represented as living in a planet they call colob. the god of the unitarians is a bachelor; the deity of the i^ sby- terians, methodists, congregationalists, and the other orthodox protes- tant sects a s

ries; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became the successor of the pagan high priest, the real peter-roma, or peiroma "nte roman catholic church has two far mightier enemies than the 'heretics' and the 'infidels; and these are comparative mythology and philology. when such eminent divines as the rev. james free- man clarke go so much out of their way to prove to their readers that "cri

aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an isis u

and when the day of the great reckoning arrives, and the li^t shines ui darkness, what will tfaey have to offer in the place of the departed, expired religion? what will they answer, these pretended monotheists, these worshipers and jwrado-servants of the one living grod, to their creator? how will they account for this long persecution of those who were the true followers of the grand megahstor, the supreme great master of the rosicrucians, the rirst of masons "for he is the builder and architect of the temple (rf the universe; he is the verbum sapienii "every one knows" wrote the great manichaean of the third cen- tury, faustus "that the evai^eb were written neither hy jesus christ, 64 "hie altogether mystic ccdoring (rf chrisuajiity harmotuzed with the eweme rule* of life mtd opinion, a

g an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalists called the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in the creation. therefore, they are named the virtue, or the aennble world "anally, we learn, by the last three sephiroth, that the universal providence, that the supreme artist is also abaobde force, the all- powerful cause, and that, at the same time, this cause ie the generalise dement of au that it. it is these last sephiroth that const

on^ as such we must concede to him, to some extent, the right to be such an interpreter. the latin church has faithfully preserved in symbols, rites, ceremonies, architecture, and even in the very dress of ha clergy, the tradition of the pagan worship of the pubtic or exoteric ceremonies, we should add; otherwise her dogmas would embody more sense and contain less blasphemy against the majesty of the supreme and invisible god. an inscription found on the coffin of queen menihu-futep, of the eleventh dynasty (2782 b. c, now proved to have been transcribed from the seventeenth chapter of the book of the dead (dating not later than "4500 b. c, is more than suggestive. this monumental text contains a group of hieroglyphics, which, when interpreted, read thus: ptr. rf. su. peter- ref- su. baron

JASMUHEEN THE FOOD OF GODS

apter 6, the most prolific modern day research into pranic nourishment was done in india at the turn of the millennium with dr shah and his team and their guinea pig hira ratan manek. a yogi also known as shri hrm. however surya-yoga involves more than solar gazing and absorbing the pranic flow through nature. surya-yoga incorporates all the other yogic practices while focusing on connecting with the supreme intelligence that feeds our physical sun and flows through it. recognizing the divine force that sustains our sun and directs its energy into the lower planes of the third and fourth dimensions creates bhakti- yoga, a feeling of devotion and awe for without our sun there can be no life. all recognized organisms including mankind are fed by the energy that radiates through our physical

en there is the yoga of knowledge. also known as jnana-yoga. which is the way to god through the use of one s intelligence and the practice of this yoga is said to suit people open to study and philosophical reflection. accepting the possibility of pranic nourishment requires the honoring of our intelligence and the recognition that we also have a super-luminal intelligence within us that mirrors the supreme intelligence of the original creative force. to be nourished successfully we need to trust and surrender to this force which can only occur when we have done enough intellectual and experiential research to relax and let go and let our inner god feed us. discovering then honoring the divine intelligence within us is true jnana-yoga practice. karma-yoga is for people who are learning ab

know only 10% is needed for the game of survival. being honest enough to stand before our own inner being, our dow, and acknowledge its presence and power, and then join forces and merge back with it, is a miraculous gift for it allows us to recognize how the universe can just tap us on the shoulder and say, hello god, how can i serve you? and in its presence we know how to be in the presence of the supreme splendor where we can finally relinquish all our hungers. this is the path of ascension. to be filled with such a flooding of light and love, until every cell is satiated; to see all of creation through the eyes of the divine father while we feel as if we are being held in the embrace of the divine mother. to feel and know we are all one, to feel the heartbeat of life and all its diffe

smuheen 142. imagine this web-like shield is made of the powerful invisible force of divine love, divine wisdom and divine power as potent, original forces of creation. imagine that this shield is connected on the inner planes to 3 cosmic cables that carry an endless stream of divine love, divine wisdom and divine power. imagine that these cosmic cables are connected to the very heart and mind of the supreme force of all creation. imagine that this shield is alive with intelligence and pulsing around you, waiting to radiate clear instructions to the intelligent universe that surrounds it. imagine that this shield that is now pulsing with violet light which will soon absorb what we program into it. imagine that this shield is a bio-computer and that your mind is a software program. think of

freedom who knows no bounds and whose greatest joy is to breathe us and love us and nurture us as we seek to wake and remember who we are. yes it s true that as we remember who we are, one of the gifts our dow gives us is the illumined experience of ascension, an experience of being filled with light and an indelible knowing of the is-ness of it all, and the joy of having been in the presence of the supreme splendor and always feeling it in the now. in this state of being, we see everything from a divinely inspired perspective and hence everything makes sense. everything has a rhythm and a reason for being and all is perfect as it is. in this state of awareness we can understand the bigger picture and see all life as cycles in time, unfolding naturally, driven by the divine dna that dicta

ridiculous (or made so, which was once mighty and sublime. the pyramidal or triangular form which fire assumes in its ascent to heaven is in the monolithic typology used to signify the great generative power. we have only to look at stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raised in the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all mark

in time a mighty being the who to work on the inert then existing, and out of it formed the . the reconcilement, or restoration, is to the bhuddistic pleroma, or fulness of light. it is absorption into annihilation, or into victory, oblivious of the vexations of life. here, in this fulness of light, or independence of all , or of life, according to man s ideas, the has his habitation: but it is not nothingness, according to our ideas of nothing; it is so only because it has not anything in it comprehensible. the alexandrian inclined to the opinion that was inert, or ; the syrian , on the contrary, held that it was . valentinus came from alexandria to about a.d. 140. st. augustine fell under the gnosti